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Tag Archive for: self

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
  • how-to-set-intention

Diamond Sutra – How to Pray

10/22/2013
10/22/2013

So far, we have learnt the importance of setting our spiritual intention beyond form, and we also learnt the importance of not following the notions of a self, others, beings, and immortality in our practice.  One may ask, without the notion of the self, how can we set our spiritual intention?

Careful examination of one’s self reveals that the setting of spiritual intention is beyond the self, where the self merely claims credit of it soon after it happens.  In a classic prayer, we would quiet our mind (in fact the entity that needs to be quieted is the self), and when the self is quite, there is communication, or reunion with our inner wisdom, our divine, or whatever we set faith in.  Otherwise, it would become a “self-talk” which reinforce the notion of our “self”.  Therefore, there is a difference between a prayer where our “self” pray to our faith, and a prayer where we put down our “self” in our faith.

Next time you pray, try and feel the difference:
1) “To (your faith), I pray to be a better person in You”
2) “To (your faith), I surrender to be the better person in You.”

Note: Where the former would seemingly strengthened the self and the latter weaken, real surrender does NOT necessarily lead to either (the strengthening and weakening of the self), but instead embraces the possibility of both.  Ponder on it.

* * *

究竟无我分第十七

ULTIMATELY THERE IS NO SELF, SEVENTEEN

尔时,须菩提白佛言:世尊!善男子、善女人,发阿耨多罗三藐三菩提心,云何应住?云何降伏其心?
At the time, Subhuti asked the Buddha: “World Honoured One, if a virtuous man or woman is determined to develop the Supreme Enlightened Mind, how should his or her mind abide and how should it be subdued?”

佛告须菩提:善男子、善女人,发阿耨多罗三藐三菩提心者,当生如是心,我应灭度一切众生。灭度一切众生已,而无有一众生实灭度者。何以故?
须菩提, 若菩萨有我相、人相、众生相、寿者相,则(即)非菩萨。所以者何?
须菩提!实无有法。发阿耨多罗三藐三菩提心者。
The Buddha said to Subhuti: “A virtuous man or woman who is determined to develop the Supreme Enlightened Mind, should thus develop it: I have to lead all living beings to put a stop to (reincarnation) and escape (suffering), and when they have been so led, not one of them in fact stops (reincarnating) or escapes suffering. Why?”

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

“Because, Subhuti, there is not really a Dharma which can develop the Supreme-Enlightenment-Mind.

1 Comment/in Buddhist, Chinese Philosophy, Online Class, Spiritual Cultivation /by Derek
  • 法尚应舍,何况非法

Diamond Sutra – 2 Stages of Surrender

08/13/2013
08/13/2013

There are 2 levels of surrender: First level pertains to the transcendence of the “self”, second level require one to transcend the notion of there is a  fixed “teaching”, to be followed towards the ultimate reality.

The second level of transcendence, requires a solid work in the first level before it can mean anything.  Otherwise, one would run into the erroneous conclusion that one need not follow any teaching towards reality.

Therefore the Buddha said in this Sutra “法尚应舍,何况非法(even teachings should be surrendered, let alone non-teachings)“.  First, surrender our attachments to the “self” and its various patterns (as will be explained in the rest of this sutra), then, surrender the attachment to the notion of a “fixed permanent teachings”, like what being presented in this Sutra.  Such is the teaching of this section.

* * *

须菩提!如来悉知悉见,是诸众生得如是无量福德。
何以故?是诸众生无复我相、人相、众生相、寿者相。无法相,亦无非法相。
何以故?是诸众生若心取相,即为著我人众生寿者。
若取法相,即著我人众生寿者。何以故?
若取非法相,即著我人众生寿者,
是故不应取法,不应取非法。
“Subhuti, the Tathagata knows and sees all; these living beings will thus acquire immeasurable merits.
Why? (Because) they will have wiped out false notions of an ego, a personality, a being and a life, of Dharma and Not-Dharma.
Why? (Because) if their minds grasp form (laksana), they will (still) cling to the notion of an ego, a personality, a being and a life.
If their minds grasp the Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life. Why?
(Because) if their minds grasp the Not-Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life.
Therefore, one should not grasp and hold on to the notion of Dharma as well as that of Not-Dharma.

以是义故,如来常说:汝等比丘,知我说法,如筏喻者,法尚应舍,何况非法。
“This is why, the Tathagata always said: Ye Bhiksus, should know that the Dharma I expound is likened to a raft. Even the Dharma should be cast aside; how much more so the Not-Dharma?

0 Comments/in Buddhist, Chinese Philosophy, 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
  • Confucius Analects – Observing a person

Confucius Analects – Observing a person

10/23/2012
10/23/2012

15.8 Superior man is impartial, does not judge people merely by their speech or reputation

子曰、君子不以言舉人、不以人廢言。

The Master said, ‘The superior man does not promote a man simply on account of his words, nor does he put aside good words because of the man.’

-> Don’t promote a man just because of what he/she says, nor denouncement completely the speeches of a man because of his poor reputation.

1.1 Careful with fine words and insinuating appearance

子曰、巧言令色、鮮矣仁。

The Master said, ‘Fine words and an insinuating appearance are seldom associated with true virtue.’

-> Look at the TV commercials, all looks nice and sounds good.  How often do the actual products match?

2.5 Observing a man

子曰、視其所以。觀其所由。察其所 安。人焉廋哉、人焉廋哉。

The Master said, ‘See what a man does. Observe his motives. Examine in where he abides. How can a man conceal his character?

-> To supplement the limitation of our superficial reliance on speeches and sight, which could be trained and deceiving, observe a man all-roundly before making a judgement.

* * *

Discussion:

Seek to look beyond words. Beautiful words and logical speeches are appealing, but could also be deceiving.  Therefore Confucius would not look highly of a man just because of his/her speeches, nor would he ignore completely what a person has to say just because he/she had been labelled ‘bad’.   Look at a person all-roundly, at his public and private life, his family, attitude, behaviors, in different situations, with different people, to have a good picture who the person is.  This helps us to understand others, and understand ourselves.

When looking at our own self.  Observe how your self appears and behaves in different situations.  How consistent is your self or selves?  Which self is you? And more ultimately, what are you?

0 Comments/in Chinese Philosophy, Confucianism, Online Class /by Derek
  • Dao De Jing 51 – Dao as source of manifestation, reason for its great virtue,

Dao De Jing 51 – Dao as source of manifestation, reason for its great virtue

06/05/2012
06/05/2012

Dao gives birth, De (virtue) nurtures, materials materialize, environment shapes.

-> The process of manifestion: 1) birth, 2) nurture, 3)form, 4)materiallze

Therefore things pay reverence to Dao and value De.

-> as they are the source and on-going reality of all things

The reason why Dao is reverenced, and Virtue is valued, is because they allow things to manifest and grow according to their own essence.

-> vs. we like to interfere and manipulate our creations with our agendas, bias, and attachments.

Therefore Dao gives birth, Virtue nurtures; grows it and raises it; matures it and ripens it; nurtures it and protects it.

-> Dao and De everlastingly give birth and nuture all things.  Together represents and ongoing creation and evolution of all.

(Dao) gives birth but does not own, acts but does not claim credit, grows but does not kill, this is the great virtue.

-> As the ongoing source and totality of all, the Dao does not own or manipulate anything.  Even life and death are seen as life in different forms (e.g. plants in different seasons).  No dying or killing is therefore possible, such is Daoist look of the world.

* * *

Chapter 51 discussion:

We like owning things, claiming credits and manipulating things.  When we do so, the self is engaged, and we align with the temporary and limited.

The Dao does not own things, does not claim credit, and do not manipulate things.  When we follow it, the self is transcended, and we align with the everlasting and unlimited.

Bilingual version of Ch51: https://www.lisiming.net/ddj34-52/

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

Dao De Jing 43 – Soft conquer strong, benefits of non-form and non-doing

05/22/2012
05/22/2012

The softest of the world, conquer the world’s strongest.

-> What is softest? Not water, not jelly, not cotton. Non-form is.

Non-form penetrates into every space, therefore is the benefit of non-doing.

-> Form, confined to a specific description, definition, space, and category, is limited.  When life identifies beyond form, one is therefore unlimited.

-> When someone does, there is the limitation of the “someone”, including its strength and weakness, preference and resistance, etc.  When doing is allowed without the attachment to a particular “one”, no one is doing and paradoxically, everything is done perfectly.  Look at involuntary functions of our body, it goes on without any direction from “self”, but functions perfectly.

Teachings of non-word, benefit of non-doing, few in the world arrive at it.

-> How many of us have arrived at the state of non-self, non-doing, and non-one?

* * *

Chapter 43 Discussion:

We are so used to the notion of a independent, everlasting “i”, including its doing, feeling, thinking, being, etc.  Laozi describes the possibility of life beyond this self created and sustained self. Like the involuntary part of our body, our life could continue perfectly without the constant claiming creditt by our “self”, but actually despite of it.

Bilingual version of Ch43: https://www.lisiming.net/ddj34-52/

0 Comments/in Chinese Philosophy, Daoism, Online Class /by Derek
  • Dao De Jing 40 – Dao moves in reverse direction

Dao De Jing 40 – Dao moves in reverse direction

05/08/2012
05/08/2012

The Dao moves in reverse direction; and runs through those humble.

-> Ordinary people invest their energy in their “self”, which claim credits from reality about what is happening.  The process reverses when we surrender attachment to our selves, and align our live to the universal Dao.  When this process starts, Dao starts to move and run in our live.

Things born out of manifest, manifest born out of unmanifest.

-> From unconscious arises consciousness (the waking up of the “self”), from consciousness arises the perception of the entire world.

Discussion of Ch40:

When we align our intention to Dao or to Truth, the entire universe starts to guide us towards it.  The less we are addicted to our selves, the more humble we are, and better the Dao can run through us.

As we start to pay attention to our “self”, we begin to see the nature of it, including how it arises, and how it relates to the perceptive world.  Then we are in position to continue its dominance or to reverse the process through surrender.

Bilingual text of Ch40: https://www.lisiming.net/ddj34-52/

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

Dao De Jing 35 – Dao and the world in perfect harmony

04/24/2012
04/24/2012

Abide in the Dao, the whole world follows.

(The whole world) follows it without conflict, in perfect harmony.

-> Abide in the source, one sees the whole world manifesting.  Conflicts are self-based descriptions, when the self is transcended, there is no conflict.

Music and fine food stop people. Dao when being spoken, is however tasteless.

(It) can’t be seen, can’t be heard, however is used without limit.

-> our “self” is drawn to sensual pleasures, the truth of the Dao however, is beyond pleasure and non-pleasure.

-> beyond senses (sight, sound, taste, smell, feeling), therefore are not limited, and could not be exhausted.

* * *

Chapter 35 Discussion:

When there is no “self”, how could there be conflict?  The pathway to ultimate liberation starts with the transcendence of the “self”.

Senses are temporary: sight, sound, taste, smell, feeling are temporary; even thoughts and notion of “self” is temporary.  Accept them as they are, and seek the reality beyond.

Bilingual version of Ch35: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj34-52/

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

Dao De Jing 26 – Fallacy of lightness

03/06/2012
03/06/2012

Weight is the root of lightness, stillness is the ruler of recklessness.

-> In the phenomenal world, weight anchors lightness.  In the spiritual world, stillness (in and of the center) persists over recklessness.

Therefore the Sage at all times stay centered at the weighted wagon.

Although in luxury and glamour, (he) remain transcended and nonattached.

-> Seeing the temporariness of phenomena, Sages identified him/herself as the center that give rise to the changing world.

How could the lord of the world rule with a lightness?

-> lightness here means not knowing the center, and attached to the changing.  How can someone who does not know its center rule his/her life?

Lightness will cost one’s foundation, recklessness will cost one’s lordship.

-> When we follow our attachments, we are led away from the center.  When we are away from the center, we lost our foundation.  Like tree without root but attempts to rule the entire tree, we become reckless and lost our true lordship and mastership.

* * *

Chapter 26 discussion:

We often describe spiritual masters as being grounded.  At where do they ground themselves to?  Laozi suggests grounding to the center.  When we realize our identity beyond, and underneath the changing body-mind-self, we realize our deeper identity as the non-personal witness-consciousness-awareness-Self, which is the stable reality underneath and beyond the changing phenomena.  When we realized this, we will not be confused by the lightness of the peripheral, and will know our everlasting home in midst of the changing phenomenal world.

bilingual text of Chapter 26: 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 /by Derek
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