From: wong@rkna50.riken.go.jp (Wong Weng Fai) Newsgroups: soc.religion.eastern Subject: Karma and rebirth I would like to throw in my $0.02 worth in the debate on rebirth and karma. Being brought up in a traditional (and supersitious) Chinese home, a part of me tells me to accept rebirth and karma wholesale. But being "educated" in science, a part of me refuse to do so. So unlike the strictly "pro" and "anti" comments on the net, I am one of the "in-between, confused" lot. A burden was lifted off my chest when one monk told me, "Oh ! That huh ... well just KIV (keep-in-view, that's the "file it" tray on the secretary's desk) it." Of course, while that lifted the load, I still spent a lot of time thinking about it. Below are some of my "baka" ideas ... One of the explanation of "rebirthless-rebirth" is that we are constantly changing, i.e. we are reborn every single thought moment. I kinda like this but of course that won't satisfy the ethics folks. These people draw a link between karma, rebirth and ethics and in essence concluded what a lot of Christians did - "if there is no God to reward and punish then ethics is meaningless". Some cite this as "proof" of the existence of God while others like Voltaire are inspired to proclaim, "If God don't exist, then we must quickly invent one." As quoted by Dr. Hayes, Freud argued quite correctly (in my opinion) that this has the danger of undoing itself in a horrifying way. What is the purpose of life ? The "correct" answer is "none". Some are terrified by this statement. But the wonderful consequence of this statement must be "therefore you can make anything you want out of it." This is a cause for great joy (true spiritual freedom) and burden (responsibility for one's own life - how worrisome !) It would not be too dogmatic (I hope) to say "happiness for all !" would be a very nice fill-in. With the latter, Dr. Hayes description of the golden rule would fit in nicely. If its the former that one is concern with then to the question of "why do good ?", the answer can only be "JUST BECAUSE !" - and I won't take further questions on this ;-) Now if you are still not satisfied (esp. the legalists ;-), then we can discuss rebirth - that it will affect you in your future "lives". This is the starting point of the whole discussion on the net. I would like to offer a particular interpretation of rebirth. Whether it is the individual that is "actually" reborned or not, I am not sure. But look at it this way - our descendents are in many ways our "reincarnated" selfs. To begin with, they carry our genes. They are the object of our love and care. And last but not least, they are the results of our teachings, upbringings and will live in a world of which we had a hand in molding. It is not hard to see from our daily lives that we almost always consider our children to be natural extensions of ourselves. Also, one can include in the list, friends, students ... anyone that one had come into contact with. In order for these "reincarnated selfs" to live happily, WE bear the responsibly of ensuring that there is peace and happiness in the world (both the big one and the little ones we all live in). Even the most evil of men would see to it that this is so (although their methods always backfires). I contend that therefore this is a very basic nature of human beings. The above is put into perspective by karma (or to be exact dependent- coarising, the law of cause and effect) which in essence says "if you are a nice fellow, then chances are people will treat you nicely. If you are an ass, then chances are people will kick you". The net effect is that one DOES have an impact on the world around us. What can be more depressing than to think that no matter what one does, it won't matter ? Pratitya-samupatta (spell ?) is a wonderful law, both in terms of philosophy and practice, because it says that while one is constantly affected and sometimes driven by the environment and others, we can also do something about the way things are going. Without it, I can't see how the whole idea of democracy, freedom, government, law and indeed the whole human endeavour can make sense. Also, it does affect our afterlife - the deeds we committed do live on way after us. At the rate we are screwing up nature, the consequences will be felt for generations. To my knowledge, while Buddhism lays forth the law of karma, it has never been specific about it. Because the law takes in so many factors, many of which are unknown, one can never be precise and therefore, one can only say "chances are" much like "if you study hard, then chances are you will be successful" - no one would dare write you a guarantee on it. Indeed its working are so strange that Russells was prompted to write the essays on "The Good that Evil Men do" and "The Evil that Good Men do". Of course, one should not be discouraged - it is part of the practice ! Furthermore, as Simons (?) says, we can at best be "satisficing". The above are my naive thoughts. I feel quite intimitated writing here because when folks throw the book at me, I can't return fire ;-) But as Dr. Hayes said, Buddhism is (to me) not about sitting on one's backside for hours (a chicken can do that much better) or striving for "mystical experience" (cocaine is much faster and more effective at this) or forcing one to take things "by faith" (that word gives me goosebumps). To me, its about studying what the sages have said, analysing and reflecting through one's own life experiences in a calm, collected, rational and "humanistic" manner and then CONSCIOUSLY steering one's whole existence in the direction mapped out by these studies and meditations. A tall order but one in which the Buddha, sages of the past, present and future have exemplified and shown doable. struggling in samsara, W.F. Wong. From: raj@globe1.att.com (Rajendra P Sharma) Newsgroups: soc.religion.eastern Subject: Re: Should Buddhists be non-attached to Nirvana too? Karleenus writes: > The other day in my Eastern and Western Civilizations class, we were > talking briefly about Buddhism. The introduction was VERY brief, so > we only skimmed the surface of the topic. > When presented with the ideas of non-attachment and the quest for > Nirvana in the same religion, one member of the class said, "Oh, so > the whole thing's a big contradiction -- if you are committed to > reaching Nirvana, that commitment in itself is something you're > attached to." > > I was offended, and I'm not sure why. It didn't breed any response > from either the class or the professor. I didn't say anything because > I'm only just learning about Buddhism myself, and I was quite frankly > too surprised at the student's closedmindedness. > What would you say to this person? Please don't take offense at what I am going to say here. Whenever the mind is clouded by a thought, perception, etc., it moves away from its "pure nature." [Just like a clear blue sky looses some of its clear blueness when even a tiny streak of cloud covers it. There is nothing right or wrong about it. That's the way it is. Therefore, it's better not to look at the clouds (closemindness) alone, but be aware of the clear sky that supports it. And yes, when one has fixed ideas, one is troubled by someone saying something that goes against that fixed idea. When one thinks that one is better because one is doing sadhana, etc., for Nirvana or God, one is better than others, it's not helpful at all in one's "search" for Nirvana. Nirvana means "total extinguishment." Therefore, there can't be any desire in Nirvana. Then how can a "totally desireless state" be attained by "desire?" So, Nirvana can't be when one desires Nirvana. Now, the commitment to Nirvana is considered good. But, along the way, it will drop away of itself along with the "ideas" of "commitment and non-commitment," "good and bad" and "Nirvana and Non-nirvana," of course. ---raj From: farris@ruhets.rutgers.edu (Lorenzo Farris) Newsgroups: soc.religion.eastern Subject: Re: Karma and rebirth I omit Mr. Wong's long and earnest post to save bandwidth. [The moderator thanks you. -a] My own feeling about karma is in general much more immediate than consequences in future lives, or how other people react. I find that when I do the things that traditionally bring good karma, I just feel good right now. When I express my love for people in my words and actions, I feel good, I am happier, and I see the world in a different light. When you are feeling happy and loving, the little indignities people visit on each other just don't affect you as much. You are less inclined to do them yourself. Now don't go asking me for reasons for this. I just know that's how it works for me, and seems to work for others. On the other hand, when you are selfish (in the limited, ignorant way), impatient, angry, etc., you feel bad, everything you see tends to amplify this as well. You hear laughing people and you get angry at them, thinking, what have they got to be so happy about?! I am not sure how much is a result of 'human nature', and how much is socialization, but most people I meet are hung up on doing the things that bring down their state of awareness, myself included. But that is kind of where this long-term kind of karma comes in. The more time you spend doing uplifting things, the easier it is to do more, and the happier you feel. Maybe you get incarnated into a particular situation because of your state of awareness in a previous life, and carry that state of awareness with you. I don't know, and I don't really care. All I got for sure is the time between now and when I am food for the worms. I know what makes me happy, it happens to coincide for the most part with what it takes to live in harmony with others, so that's good for me. That is the theory of Lorenzo's instant karma :-) Laughing up a karmic storm, Lorenzo -- "Once upon a time men were possessed ****************************** by devils. Now they are not less * Lorenzo Farris * obsessed by ideas" -CG Jung * farris@ruhets.rutgers.edu * ****************************** From: dkarma@pro-nbs.acme.fred.org (Druta Karma) Newsgroups: soc.religion.eastern Subject: Re: virtual conciousness In <1c9mvqINNs7m@sandman.caltech.edu> billc@devnull.mpd.tandem.com (Bill Carter) writes: > > > So I was reading through the Oct. 10 issue of Science News the > other day, and I came across an article on the nature of concious > experience. It reminded me of the recent thread in this group > about the soul, and who reincarnates. Here are some quotes from > the article that I though were relevant. The scientific discipline > is called "cognitive science". Much of the article deals with a > book written by philosopher Daniel Dennett called "Conciousness > Explained". I also read the article in Science News, and I have also looked at Dennett's book. I was not very impressed with either. Dennett starts with the assumption that whatever consciousness is, it is something that is produced by the brain. If you buy into that assumption, then you can follow his thread. But one does not have to buy into that assumption. There is quite a bit of evidence that suggests that consciousness is something that can exist apart from the physical mechanism of the brain. This evidence exists in two categories--accounts of out of body experiences and accounts of past life memories. There are researchers with very good credentials who have studies these things. Ian Stevenson, a psychiatrist at the University of Virginia, has published a 4-volume study called Cases of the Reincarnation Type, available at most libraries. In these books, he details accounts of past life memories given by very young children. Using these accounts, he has been able to verify the reported past life in hundreds of cases. While a cardiologist at the Emory University Medical School, Michael Sabom, initially skeptical of out of body experiences, conducted an in depth study of cardiac arrest patients and came away convinced of the reality of out of body experiences--the separation of the conscious self from the brain and body in moments of extreme trauma. So I don't think it necessary to buy into the assumption that consciousness is simply a product of brain function. It might be that the brain is a computer like mechanism that provides a link between the bodily machine and a subtle mind element. That fits in with the kind of evidence I have just mentioned. > > > "Over the years, the brain's virtual machine composes the shifting > representations of an individual's "self", which are based largely > on social experiences, Dennett argues. The self exists as a > crucial fiction for getting around in the world, not a real thing; > if all goes well, the created self endows its owner with the capacity > for free will and moral responsibility, he holds." According to Vedic philosophy, the concept of bodily and mental self is in fact a "crucial fiction" that is constantly changing based on biological development and social experience. This is technically called ahankara, or false ego. If we are thinking, I am a man. That is false ego. Some time ago, I was a boy. Some time from now, I will be an old man. I am acting at one moment as a son, another as a father, another as a husband. All that is ahankara. But Dennett is conflating two things--mental images of false selfhood (ahankara) and conscious identity (atma). Self concepts are transitory and hence false in relation to the material mind and body. But the consciousness that perceives these self-concepts as false and temporary is distinct from them, and permanent. It is like the base mark against which these false self concepts can be detected. Otherwise, Dennett would not have been able to write his book. The conscious entity that can detect, dismantle and describe false selfhood , the crucial fiction, is actually the crucial nonfiction, without which true knowledge is impossible. Druta Karma ---- ProLine: dkarma@pro-nbs Internet: dkarma@pro-nbs.acme.fred.org From: lyeh@alleg.edu (Hun Lye) Newsgroups: soc.religion.eastern Subject: The joy of letting-go according to Buddhism...6 It is traditionally said that one formally becomes a Buddhist when one takes refuge in the Triple Jewels. The Triple Jewels consist of Buddha, Dharma and Sangha. This tradition goes back to the days of the Buddha. In the early sutras as contained in the Pali canon and some other Sanskrit sources, we see many instances of people committing themselves to the Buddhist Path by "going for refuge." So, although it is true that by simply going through this act doesn't necessarily make one a "Buddhist," it is equally true that this "act" have been used as a way of expressing our commitment to the Buddhist Path. As jewels, the Triple Jewels attract and direct our attention to them. They sparkle and shine so that we will notice them and approach. After we have approached them we test them out. We see if they are genuine. We see if they are really "jewels" and therefore precious. It is only after we have tested them enough that we are convinced that they are indeed precious. And perhaps we are now ready to take them as "refuge." They then become the Triple Refuges to us. We go to them as refuges. The Buddha once taught in a sutra that while the "foolish" go to mountain, hill, sea or tree spirits as refuges, the wise seek only true refuges. While the "foolish" seek refuge in devas, material forms and all other mundane refuges, they wise seek the true refuge. And the true refuge consists of Buddha, Dharma and Sangha. BUT what is the Buddha, Dharma and Sangha? Are they the ONLY refuges? Does this mean that only Buddhists are "saved?" These are typical (and very valid) responses when we say that the Triple Jewels of Buddha, Dharma and Sangha are the true refuges. The "Buddha" in the tradition I am coming from is something pretty simple. It is not some mystical idea or something about "masters" who impart esoteric knowledge. Buddha is the Awakened One. He is the one who "knows," the one who is "awake." What does he "know?" What is important for us to remember is that what he "knows" is directly related to our lives. Whether the Buddha knows about the universe, about the gods about the spirits and other things is not as important as whether he knows what is our real situation, our predicament, our duhkha and more importantly, how to deal with this duhkha, this predicament, this life. To go to the Buddha for refuge means we open ourselves. We awaken ourselves. It is this open and awakened quality that we should truly trust or "rely" on. Other than that there is no other Buddha. We must be *open* to the present moment. To be at the moment, the present moment and to be truly awakened to the present is the true refuge. When we are truly present and awake, we deal directly with life. If we are in a relationship and we have this quality of being present and be awake, we can then truly be with the relationship. We will have a relationship in the truest sense - not an emotional game we play with people. When we are truly awake and present, we deal with the situations we encounter. We do not run from them. We truly embrace them and understand their true nature which is simply impermanent and non-self. That is all there is. We make peace with impermanence and non-self. Instead of seeing them as enemies to be overcome, we learn to deal with them and to understand that *that* is what we are. The second refuge, the Dharma refers to the Truth, the teachings that help us to live in peace - with ourselves and with others. We learn how to be compassionate towards all the situations we encounter. When we find ourselves getting all caught up in the craze of everyday life, we sit back and contemplate. We refer to the virtues of mindfulness, awareness, compassion and loving-kindness. We will then begin to have compassion towards our own situations and deal with them properly. Very often we are not really in such a big mess but we simply blow the situation out of proportion. We have a tendency to take extreme stands - either this or that. Either hate or love. But that's not what things are. All phenomena is just what they are - duhkha, impermanence and non-self. If you are able to develop kindness and compassion for all situations and all people, then there are no problems. It is not a pessimistic life that the Buddha advocates. Nor is it an optimistic one! Why? Because the Dharma is about what *is* realistic. Be realistic about life, se what is real and do not project our false ideas and prejudices on things. If you cling, you create duhkha. If you don't cling, duhkha can't do anything to you. This is not to say it disappears. It is there but it cannot really affect you or get you all messed up. Dharma is anything that teaches us to just see things as they are. When we truly take refuge in the Dharma, we learn how to see the true nature of all things. Understanding that helps us to be open, to be awake and to have lots of compassion and humour for whatever situation or people we encounter. Sangha refers to Virtue. With Virtue in mind we learn how to live skillfully. We learn how to live in this world without having to create a lot of conflict for everyone else. By keeping by this Virtue, we learn how to be truly free. Within the Buddhist context, freedom is very often linked with precepts. The basic precepts of a lay Buddhist - precept against killing, stealing, adultery, lying and negative speech and use of intoxicants are guidelines that help us to live in this world. To be able to feel free and *be* free within the context of precepts is true freedom. It is the freedom that can exist within the so-called "constraints" of the precepts. Far from being traps, the precepts are actually a very good framework for us to work with. Of course they can turn into traps. But that's really up to you. Are you being true to yourself? That's what you have to keep asking. The least we can do is to be true to ourselves. But very often this is precisely where we fail. We fool ourselves and start building traps for ourselves. Then when we are trapped, we panic - who is trapping me! Who is trapping me?!! We run beserk and start to find the "trapper." But have we truly looked at the trap? Doesn't it look all too familiar? Doesn't it look like one of our masterpieces? Well, the traps that I have been caught in are definitely my masterpieces. So, when we go to the Sangha for refuge, we are going to Virtue as a source of practice. We learn to live within that framework. Some of us want a stricter framework and so we join the order of monks and nuns. Some less. It doesn't matter. What's important is we don't kid ourselves and yet that seems like the most difficult thing to avoid. Isn't it ironical that we can't even control ourselves or change our ways of dealing with ourselves and others and yet we want to change this world? And yet we want to control nature and change nature? So, we go to the Buddha , the Awakened, the one who "Knows" as refuge. We become open, we expand the measure of our minds and see things and know things as they are. We go to the Dharma, the Truth of the nature of all things and know their duhkha, impermanence and non-self and recognise that. We then develop some kind of compassion for them. We then learn how to live in harmony with all others and with ourselves. We go to the Sangha, to Virtue as our refuge because it is those precepts that will be our skillful means to deal with our situations and predicaments. By these Triple Refuges, we "let-go" and just experience the lighness of "letting-go." We experience the peaceful nature of our minds, the humorous and expansive quality when we truly take refuge in the Triple Refuge. Then the Triple refuge become truly intimate to us, something we can relate to and experience instead of somethin we pray to or fear or simply respect. We can then say, we have truly taken refuge! It has been sometime since I posted. Hope this posting is helpful to some of us who wants to know a bit about some aspects of Buddhist practice. For those of us who are wondering, I am writing this as an offering of my own experience in cultivation and most importantly teachings I have received from some very kind and insightful teachers. I do not normally refer to these teachers because I don't want to "advertize" them. This posting do not claim to be a definitive understanding of Buddhism. If it is useful, take it. If it is not, don't let it bother you. Just "let-go" and experience the coolness and lightness of "letting-go." I welcome comments and suggestions. Feel free to e-mail me. Be happy! -- lyeh@alleg.edu (Hun Lye) From: cup.portal.com!Tagi%portal@uunet.uu.net Subject: Re: Should Buddhists be non-attached to Nirvana too? 9211.02 e.v. >When presented with the ideas of non-attachment and the quest for >Nirvana in the same religion, one member of the class said, "Oh, so >the whole thing's a big contradiction -- if you are committed to >reaching Nirvana, that commitment in itself is something you're >attached to." Response: I would say that that person was absolutely CORRECT. Attachment to Nirvana is what many of the classic buddhist philosophers addressed. This is one reason that Nagarjuna stressed the unity of Nirvana and Samsara in Emptiness/Nonduality. Offense comes from attachment. Nirvana has, for many buddhists, become what Heaven has become for many Christians: a place that we'll get to if we're 'good' (this is often followed up by the usual social rhetoric regarding 'appropriate lifestyles and behaviors'. I am taught that society is a unique source for many wonderful things, yet it is a poor source for one's ethics and is best discarded once we have linked ourselves to our own Hearts. Nirvana is only a carrot for those who are so blind that a glimmer of reflected light is needed to allow a 'repentance', a turnaround toward the Platonic Sun. Once one looks toward this glimmer one sees that it is a reflection of Samsara in Truth. Both are used and then abandoned along the tightrope of the buddhist Middle Way. May peace and love be yours, Thyagi --------------------------------------------- "So we'll go to the top of the toppest blue space, The Official Katroo Birthday Sounding-Off Place! Come on! Open your mouth and sound off at the sky! Shout loud at the top of your voice, 'I AM I! ME! I am I! And I may not know why But I know that I like it. _Three cheers_! I AM I!'" Theodor Geisel (Dr. Seuss) From: mapte@advtech.uswest.com (Madhav Apte) Subject: karma and rebirth There have been some postings about karma and rebirth. What I usually do is bring a theory down to deciding whether I would change any of my actions as a result of accepting the theory. If yes, then I pay more attention and attempt to change my behaviour; if no, then I move on. Let's suppose that what I encounter at any moment is a result of my (the universe's) accumulated karma. The great thing is that I usually have a choice of actions at that moment, regardless of what past karma caused that situation. If I act in harmony with the universe, my action will either result in good (I hate using this word! but you know what I mean) karma, or better yet, it will create NO karma - [I am not sure I believe in this possibility, but it does not matter]. If I act contrary to harmony, out of selfishness, it would add to the karma [ I guess we would call this BAD karma]. The point is, if I strive to act in harmony and in keeping with my beliefs, then the karmic consequences will automatically be either "good", or "null". Now suppose there is no theory of cause and effect - no karma. Would I then choose to act out of selfishness? No. So, it doesn't really matter. However, I DO believe is cause and effect, so this second possibility is stated here only for completeness. [Physics tell us that the universe is intricately connected. No ONE THING is in isolation from any other thing. When I ponder this deeply, I come to the conclusion that there is NO WAY I can allow myself to do anything that would harm anything else. And I can stick to this as long as I am not under delusion ;-). Now, how to act with a clear mind all the time - that's what I am working on.] Talking about karma usually leads to the question of reincarnation, because karma can "accumulate" across lifetimes. I have reasoned it for myself thusly: If there was no rebirth, would I change the way I behave? No. If there IS rebirth, would I change the way I behave? No. Therefore, it doesn't matter very much to me. I only have THIS moment to work with, and that's what I concentrate on. To many on this group, this would sound simplistic. But I present this to those who are practicing rather than (or should I say "in addition to") studying theories. It's one man's attempt at sorting things out. Like all of us, I am on a journey - and this is my current view. May be later on I will get "straightened out" - who knows? If this helps anyone, great. If not, well, thanks for reading. BTW: has everyone been enjoying Hun Lye's postings as much as I have? The most readable long posts by anyone in a while. Sincerely, Madhav From: sanjay@valkyrie.eng.umd.edu (Kumarasamy Sanjay) Newsgroups: soc.religion.eastern Subject: Re: Karma and rebirth (There has been a discussion of Karma and Rebirth. I thought I could throw my .02 cents) Karma can be viewed as an action reaction sequence. It basically stems from the fact that good actions bring good results. Similarly bad actions bring bad results. It does not need the existence of God. The concept of Judgement day in an esoteric way can be used to explain the working of Karma. But in that case Judgement day does presuppose the existence of God. Either one can accept Karma as a law by itself and rebirth as the result of past Karma or accept Judgement day and Universal ruler as the ultimate judge of the actions. Then both at the basic level both suggests that good action has its own reward. Ultimate aim of the life is to realise oneself. How far we succeed in that is the yard-stick. The concepts of Karma rebirth and Judgement day will remain focus of arguments but it all boils down enforcing the basic tenents at one's daily life. That will only lead to betterment of one. To quota Ramana, 'What is the purpose of knowing the working of the world when we can't answer the question who we are'. Sanjay Kumarasamy | sanjay@eng.umd.edu | ------------------------------------------------------------------------ From: jeffjc@cs.mcgill.ca (Jeffrey CHANCE) Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path In article <45826@ogicse.ogi.edu> mw%ki.fht-mannheim.de (Marc Wachowitz) writes: >: There was a man who wrote a book some years ago called (I think) >: _The lazy man's way to enlightenment_". >Thaddeus Golas, "The Lazy Man's Guide to Enlightenment" - it's a nice little >book. It seems to be a common misunderstanding that there is either effort or >stagnation (or even regression). That is not so. >Below is a quote from the book; before jumping up against it you may assure >yourself that you have inspected it (and what it means) carefully. >I am a lazy man. Laziness keeps me from believing that enlightenment demands >effort, discipline, strict diet, non-smoking, and other evidences of virtue. >There is a paradise in and around you right now, and to be there you don't even >have to make a move. There is nothing you need to do first in order to be >enlightened. All potential experiences are within you already. You can open up >to them at any time. Not to resume our old Goal vs. No Goal thread, but ... Im assuming that you believe in the above quote. As such, why don't you enter an extremely high state of consciousness (eg. Nirbikalpa samadhi) and post back your experience. I appreciate the attitude of the above quote. Sure, we should not always have this sense of straining in our life. I agree fully. But let's be realistic. What does one do when distractions pull a man away from his usual regular spiritual practice (eg. one's daily meditation)? Wait, I know your answer. Don't fight it, just go with the flow, its something you need to let yourself do (the thing that is distracting you). Well, what if this leads to a gradual falling away from one's spiritual practice? What if some charming, attractive and charismatic person draws you into a relationship and subsequent marriage and then the agitation of keeping the marriage happy completely pulls away the attention and energy you could have invested in practicing self-awareness? I think things also very much depend on the speed with which one is trying to approach enlightenment. Average, slow steady speed, no problem, the hostile forces aren't going to bother you. At faster speeds (ie. a greater conscious commitment to one's spiritual life) the hosile forces start to notice you. They say, "Hey, what are you doing, trying to leave me?! You need me!" Then they will try and slow you down any way possible. Some of their tricks: self-doubt, fear, temptation, enhancement of ego, entertainment/diversions, complacency, etc. Now I am sort of going to contradict myself. All I wanted to point out here i that if one wants to be completely committed to making substantial spiritual progress in one's incarnation, effort is going to be required. Now the question arises, is it desireable for every person to live their lives like this? My own feeling is, no. I feel that God wants to experience Himself/ Itself in infinite ways, including experiences such as your life where spiritual inclinations are present but the attitude is, not to exert, not to think of some far-off goal. I would say each individual life is a unique and important experience of the Supreme. Maybe in your case, you will progress further in this incarnation simply because, even though you don't have an attitude of spiritual effort like Roger and myself, you may follow your soul's will more consciously and unconditionly. Maybe not. Just a thought, but I don't really know! Damn ignorance... -------------------------------------------------------------- | Jeff Chance | That to which you | | Dept. of Chemistry | give your attention | | McGill University, Montreal | becomes stronger in | | MAIL: jeffjc@binkley.cs.mcgill.ca | your life. | -------------------------------------------------------------- From: mw%ki.fht-mannheim.de (Marc Wachowitz) Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path Roger Adams wrote: [talking about Thaddeus Golas' book] : > Below is a quote from the book; before jumping up against it you may assure : > yourself that you have inspected it (and what it means) carefully. : : I will be happy to comment on anything you wish to quote :-). Uh, I really meant the book - copyright law (and possibly some lazyness) keep me from posting it completely. It's small and cheap, though :-) : He is drawing from the ultimate truth sayings which I do not take issue with. Could it be that your clinging to some of such sayings doesn't allow you to accept that he may be speaking from experience with saying that no effort were necessary? (btw he agrees that many would have a tendency to open up in steps - and I'd like to add that gradual opening still doesn't imply effort at all). : Even "letting go" requires effort because our ego is so used to being in : control that we fight, even subconsciously, to hold on to this control. That's one path: relax by first using your muscles until your power is used up. Another you mentioned is taking care not to move more than (supposedly) needed. Yet another is to relax spontaneously without any preparation. Or to see the fiction of "someone separate" directing tension (or experiencing it, for that matter) and let go. And many more ... : The clinging we have to ego-control is astoundingly powerful Agreed so far ... : and requires effort to let go of. .. but this conclusion supposes the ego would have to reach something. : All paths eventually lead to : Self-realization, but some take many detours and even bounce you off the : bottom before you rise to the summit :-) :-) .. and others sell you lots of new clothes if you only need to be naked (nothing against clothes :-) My reasoning is that what we are seeking is not external to the seeker, : therefore realization is inevitable eventually and even the craziest of paths : will come around to it eventually. Grin - but there's much more to the "many ways" argument than tolerance and patience. What we are seeking is (obviously) not to need seeking any more. : > Whatever "you" do is a more-or-less subtle kind of resistance against : > enlightenment - and that does include striving for enlightenment : > (and so-called passivity is no exception). : : I am glad to respond to this. If someone fell into a deep well and then : another person drops a rope down to her, what if she says, "no thank you, : I am practicing non-clinging right now including clinging to this rope" . : She will not get out of the well this way. However if she did cling to the : rope and got pulled out of the well, she would not feel any special : attachment to the rope and want to carry it around with her forever or : worship the man who dropped the rope. : Therefore, the argument that a spiritual liberating technique (or guru who : teaches it) is itself an addiction is no more true than the rope (or man) : being a object of worship or addiction to the woman who was rescued. : The real resistance to enlightenment is to remain in the well and : refuse the rope. You forgot [to write] that it is resistance which builds the impression of being someone sitting in a well. Some "paths" use this difference to your setup immediately, not only as a result. [Sufi story deleted] : This nice story points to the truth. Real effort is required to "simply let : go". If this were not so, we would all be in nirvana and would not bother : with metaphysical discussions on the matter because we probably have all : experienced a "letting go" sometime. This would only be so if effort were the only possible "solution to the problem" - but there may be approaches of a very different kind. : > Fighting against windmills and running away from them is the same : "problem" :-) : : Delusion is just as real as you or me. In fact delusion is so strong that we : assume that there is a you and a me. At this rate, I think we can use some : of that rope :-) Look at this situation: The rope is thrown down with both ends, the walls are too slippery to climb, you fall down. What now? Mr. and Mrs. Miller live in the windmill eating the baker's bread. Good appetite :-) ------------------------------------------------------------------------------- Marc Wachowitz, mw@ki.fht-mannheim.de / news zombie - reply by e-mail, too * wonder everyday * nothing in particular * all is special * From: Roger Adams Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path In article <45933@ogicse.ogi.edu>, kish@athos.rutgers.edu (Bill Kish) writes: > Part of the problem is that "effort" can turn out to be action > which all to easily becomes usurped by what you refer to as > ego-consciousness. I agree with you that the "peace of meditation" > (and "scientific meditation") requires a certain kind of effort, at > least until it becomes effortless. But you might wish to reconsider > encouraging anyone to "hold on" to it. The whole point of this peace > is that you don't *have* to hold on to it. This peace is not manufactured > by effort, since you are in fact already enlightened. I quite agree that the peace is not manufactured. What we are doing in meditation, is getting rid or letting go of the obstacles to feeling the peace which is already there were previously oblivious to. The peace felt in meditation does tend to linger on its own to a certain extent. Paramahansa Yogananda's advice to hold on to the peace of meditation means to not allow the obstacles to feeling this inner peace to reign again and trample over the peace within. The spiritual path is a moving upstream, against the current. Maya (delusion at the macro or universal level) and avidya (delusion at the individual level) is the downstream and where you are when flowing with the current (ie. conditioning of environment, heredity, family influence, peer pressure, karma, etc.) so it can be said to be the "default" if we do nothing else. If you meditate for an hour then allow the peace to be clouded over and muddied by mental restlessness and self-centeredness, you are pretty much trashing the benefits of meditation although even a little spiritual practice will begin to lift the veil of ignorance and so the benefit of meditation alone will still be a good influence. > I take it from the Hindu proverbs you use in your .signature and > the general tenor of you posts that Hinduism is a little closer to your > heart than Buddhism. Do you feel that Buddhists and Hindus mean different > things when they use words or phrases like "enlightenment" and > "effort-on-the-path", and are you perhaps expressing a preference for > a particular strain of Hindu thinking here ? My signature quotation actually came from a California State University at Long Beach (where I graduated) newsletter. It was their motto, so to speak (maybe still is). My guru is Paramahansa Yogananda through the teachings of Self-Realization Fellowship. Yogananda was a God-Realized master who showed the essential unity and oneness of original Christianity as taught by Christ and original Yoga as taught by Krishna. He taught the essential truth in all religions. At Lake Shrine in Pacific Palisades, California where there is a Mahatma Ghandi memorial (where some of Ghandi's ashes are), Yogananda had a little monument built to honor all the great religions (Buddhism, Judaism, Islam, Hinduism, and Christianity), displaying the main symbols for each of them. The followers of Buddhism and Hinduism may mean different things by the use of words like "enlightenment" but the God-realized masters have no essential differences. Each of the great ones emphasized certain points of universal sanatan Dharma for the time, place, and culture that they found themselves in so they may seem different at the superficial level only. The followers of these great ones eventually added man-made doctrines and dogmas which caused these 5 great religions to have seemingly unreconcilable differences. God-realized masters can cut through dogmas and doctrines and see the essential truth behind all of them. ------------------------------------------------------------------------------- Roger Adams radams@cerritos.edu To those in whom love dwells, Cerritos College the whole world is one family. 11110 Alondra Blvd A Hindu Proverb Norwalk, California 90650 USA 292 Dwapara :-) ------------------------------------------------------------------------------- From: Roger Adams Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path In article <1ea2qgINNss1@sandman.caltech.edu>, mw%ki.fht-mannheim.de (Marc Wachowitz) writes: > : He is drawing from the ultimate truth sayings which I do not take issue > with. > > : The clinging we have to ego-control is astoundingly powerful > Agreed so far ... > : and requires effort to let go of. > .. but this conclusion supposes the ego would have to reach something. The ego _is_ the problem. Throw the dog a bone and it will leave you alone. The techniques of meditation keep the mind from bothering you so that you can experience deeper and deeper realization without obstructions. > What we are seeking is (obviously) not to need seeking any more. > Yes, we want to be at a level of realization where we need to no longer seek. But it is faulty logic to equate "not seeking" with "finding". Christ understood the dilemma of the ego-rule that most of us are slaves to. Even though he said that the kingdom is within, he also said "seek, and you will find". He did not say that since the kingdom is already within us that we need not do anything in order to abide fully in it. He said that "harvest is plenteous but the laborers are few". He is saying that the treasures are within us, but most do not make the effort to find it within (ie. remove the obstructions covering this kingdom such as our own indifference or laziness) so they go on being deluded. The ego-consciousness is actively obstructing our realization of who we really are - it works full time, 24 hours a day (if you let it) to maintain this delusion. If you go with the flow, you will remain deluded. A diamond covered with mud looks like a mudball, acts like a mudball, and for all intents and purposes, _is_ a mudball. One must do what is necessary to remove the mud from the diamond that is preventing the diamond from fully manifesting itself. > : This nice story points to the truth. Real effort is required to "simply let > : go". If this were not so, we would all be in nirvana and would not bother > : with metaphysical discussions on the matter because we probably have all > : experienced a "letting go" sometime. > This would only be so if effort were the only possible "solution to the > problem" - but there may be approaches of a very different kind. > If, as the story you quoted implied, that all you need to do is to let go, and this letting go requires, as you say, absolutely no effort of any kind, then we all should be in nirvana, since letting go is something that we all have experienced from time to time, and it surely (if you are correct) would not take any practice or iteration in order for us to be fully enlightened. Since this has not occurred, I conclude that effort is required here :-). ------------------------------------------------------------------------------- Roger Adams radams@cerritos.edu To those in whom love dwells, Cerritos College the whole world is one family. 11110 Alondra Blvd A Hindu Proverb Norwalk, California 90650 USA 292 Dwapara :-) ------------------------------------------------------------------------------- From: kish@ring8.rutgers.edu (Kish) Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path + Paramahansa Yogananda's advice to hold on to the peace of meditation + means to not allow the obstacles to feeling this inner peace to reign + again and trample over the peace within. The spiritual path is a + moving upstream, against the current. Maya (delusion at the macro or + universal level) and avidya (delusion at the individual level) is the + downstream and where you are when flowing with the current (ie. + conditioning of environment, heredity, family influence, peer + pressure, karma, etc.) so it can be said to be the "default" if we do + nothing else. If you meditate for an hour then allow the peace to be + clouded over and muddied by mental restlessness and self-centeredness, + you are pretty much trashing the benefits of meditation although even + a little spiritual practice will begin to lift the veil of ignorance + and so the benefit of meditation alone will still be a good influence. There is merit and validity to this approach, and I don't wish to discount it. The approach taken by the "lazy" man, however, strikes me as being more sympathetic what is taught in a number of tantric traditions. The lazy man can use any sphere of activity as a means of cultivating wakefulness. Disgust with samsara manifests itself by action without residue. In this approach, avidya is seen as having continuity with vidya. The spiritual path is thus viewed as the complete penetration of samsara and the uncovering of its inherent purity. Nirvana is pure samsara. I think there is a difference between effort-on-the-path for the lazy man and for the more traditionally ascetic approach, although I suspect that somewhere along the line these two paths converge. They each have their own strengths and pitfalls. Your use of maya here made me recall a passage from a book I am currently reading called "Kundalini in the World" by Mary Scott. On page 28 she states: The dualism which tends to arise in Eastern thought is not between mind and matter, but between the natural world, seen as an illusion created by the senses, and reality, seen as Brahman; between nature and God. This is basis of the Hindu philosopher Shangkara's distinction between true and false knowledge and his equation of the phenomenal universe, or Maya, with illusion. It caused, within classical Hinduism, a dichotomy between the creator and the creation which neither Shangkara nor any of his followers managed to overcome. A similar split between God and the phenomenal world never arose in Tantric cosmology. Prior to this, on page 19 she says: Modern Vedanta as it is understood in the West is largely based on the principles formulated by Shangkara. My question before about preferences for Hindu thinking was based on intellectual curiosity spurred by Scott's book more than anything else. Can you place Paramahansa Yogananda's thinking in a historical context i.e. do you think he has been influenced by Shangkara ? Scott seems to either have been either a student or an admirer of Sri Aurobindo. Yours in Dharma, -Bill -- PHONE: (908) 932-5026 UUCP : {ames,att,harvard}!uunet!rutgers!jove.rutgers.edu!kish INTERNET: kish@jove.rutgers.edu From: sparta!asanders@adobe.com (Alan Sanders) Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path | The real resistance to enlightenment is to remain in the well | and refuse the rope. -Roger Adams ..while imagining that one is not really in the well, so what use would one have for a rope anyway... To assert that *all* spiritual methods are self-defeating: (Effort = Clinging = Close, but no cigar!) reduces the whole idea of the spiritual path to a pointless abstraction. I have nothing but admiration for anyone who is completely certain that he's already arrived and is totally satisfied with his life as it is today. It must be great to already be perfect! Me, I'm still looking for that damned cigar... -Alan From: kish@kish.rutgers.edu (Kish) Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path In article <1ebq2eINNs40@sandman.caltech.edu>, RADAMS@cerritos.edu (Roger Adams) writes: > Yes, we want to be at a level of realization where we need to no longer > seek. But it is faulty logic to equate "not seeking" with "finding". > Christ understood the dilemma of the ego-rule that most of us are slaves > to. Even though he said that the kingdom is within, he also said "seek, and > you will find". He did not say that since the kingdom is already within us > that we need not do anything in order to abide fully in it. He said that > "harvest is plenteous but the laborers are few". He is saying that the > treasures are within us, but most do not make the effort to find it within > (ie. remove the obstructions covering this kingdom such as our own > indifference or laziness) so they go on being deluded. The ego-consciousness > is actively obstructing our realization of who we really are - it works > full time, 24 hours a day (if you let it) to maintain this delusion. If > you go with the flow, you will remain deluded. A diamond covered with mud > looks like a mudball, acts like a mudball, and for all intents and purposes, > _is_ a mudball. One must do what is necessary to remove the mud from the > diamond that is preventing the diamond from fully manifesting itself. > For the most part I agree with your assessment of the power of delusion, but I think you may have actually understated your case. I agree with you that it is wrong to say that "not-seeking" and "finding" are equivalent under all conditions and circumstances, but it is equally wrong to say the same about "seeking" and what I will refer to as "right effort". Which is not to say that we don't need to seek, but that in seeking we need to use care and be aware of how easily a spiritual quest can become just another hoplite in ego's army. It is very possible, and perhaps even probable, that exertion in yoga practice and meditation can become a source of pride (1), a reinforcement for the very edifice of ego consciousness which you seek to uproot. When this happens, "effort" only winds up making your mudball more impenetrable. Chogyam Trungpa has referred to this as spiritual materialism. On an increasingly subtle level, it is also possible to become attached to various forms of mental absorption, and to have a strong sense of yourself as a "spiritual being". This is where involvement in "maya" can become a very effective source of teaching. Nothing can shake you free from mental absorption like dealing with demanding, neurotic people ! When you realize there is no place for ego to perch, even in "maya", then the teachings of the lazy man don't seem so heretical. If the issue of spiritual materialism is old hat for you, then my only criticism is that it is conspicuously absent from your arguments thus far. I think any discussion of effort-on-the-path needs to take such issues into consideration in order to be a balanced discourse. Would you be willing to address this point directly ? While I am not versed in the writings of Paramahansa Yogananda, I would be surprised if he didn't talk of such things, even if he didn't refer to them as spiritual materialism. Yours in Dharma, -Bill (1) This is not directed at you or anyone else in a personal manner - I am just citing what I know to be a potential pitfall along a particular path. -- PHONE: (908) 932-5026 UUCP : {ames,att,harvard}!uunet!rutgers!jove.rutgers.edu!kish INTERNET: kish@jove.rutgers.edu From: Roger Adams Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path In article <1egkegINNaho@sandman.caltech.edu>, kish@kish.rutgers.edu (Kish) writes: > If the issue of spiritual materialism is old hat for you, then > my only criticism is that it is conspicuously absent from your > arguments thus far. I think any discussion of effort-on-the-path > needs to take such issues into consideration in order to be a balanced > discourse. Would you be willing to address this point directly ? > While I am not versed in the writings of Paramahansa Yogananda, I > would be surprised if he didn't talk of such things, even if he didn't > refer to them as spiritual materialism. Your reference to "right effort" is quite correct. Self-ambitious effort is just as much a function of ego-consciousness as is laziness. Strenuous effort just causes tension and works against progress. What is called for is devotion and right effort in meditation and right activity, never becoming one-sided and always making use of the common sense God gave us. We are in full agreement on "right effort" verses "wrong effort" (including no effort). One will loose her/his way on the spiritual path if she/he is after personal gain, fame, looking to set up shop as a guru, uses spiritual powers for some egotistical reason, etc. I should say however, that judging from many of the posts in this newsgroup, that I did not perceive any danger of people engaging in too much effort or wrong effort or _any_ effort ;-) which was why I posted the idea of equating "no effort" with "clinging" to delusion. ------------------------------------------------------------------------------- Roger Adams radams@cerritos.edu To those in whom love dwells, Cerritos College the whole world is one family. 11110 Alondra Blvd A Hindu Proverb Norwalk, California 90650 USA 292 Dwapara :-) ------------------------------------------------------------------------------- From: Roger Adams Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path In article <1egkbqINNabr@sandman.caltech.edu>, cup.portal.com!Tagi%portal@uunet.uu.net writes: > Methinks that Roger does not know what is being referred to by a 'lazy path'. > A lazy path is a path that is not a path (true buddhism!). It requires no > effort because it does not require, period. If you want to get to point A, > then the path might say: go X direction for Y minutes, then turn left. > The lazy path is about getting there with the LEAST amount of effort, not > about arguing that no effort is ever needed in order to accomplish something. > Then we are agreed. However, the term "lazy" is not advised. The story is often told about the woman who went to a guru who was bathing in the Ganges and said, "Master, what does it take to know God?", the master then submerged her under the water and when she saw that the woman could not stay under any longer, she pulled her up and asked "tell me, what were you thinking when you were under the water?" the aspirant answered "all I could think of and desire was air, nothing else". The guru then said, "you have to want God the same way as you wanted air just now in order to succeed." Having said this, some paths are easier and quicker than others but I would say that it is prudence and common sense, rather than laziness, to choose the fastest, easiest path because laziness will just keep you in delusion. The spiritual path is not for sloths and idlers because slothfulness and idleness are functions of ego. > I think your words here are quite extreme and limited. What else IS there > besides the world if the '5 senses'? I think you are making my case. The world of the 5 senses is like a pea in a handbasket compared to the unlimited realms of the many universes on the various planes of existence and even all that pales to the unmanifest, spaceless, timeless (see The Autobiography of a Yogi for some descriptions from Sri Yukteswar of some of the various planes that are beyond the physical realm). The point is that ego-consciousness clings strongly to this physical-sense-realm even to the point of believing that this is it and nothing else is. With delusion this strong, you can't expect to yawn your way through it. > Having said this > (in some humor), let me add that I like my philosophy nondualist and your > mention of 'higher' and 'lower', 'senses' and [Nirvana???] lets me get my > blood boiling! :> > Let's be practical. You are acknowledging there is a "you" and there is a "me" and we are communicating from "our" workstations etc. - all of this is dualistic - so why quibble over "higher" and "lower". If I told you that there was a bee "above" your head, would you say "nonsense, there is no 'above' or 'below' or 'higher' or 'lower', I'm a card-carrying non-dualist!?" I think you would look up first and save the philosophy for later :-). The point is that we are steeped in dualities no matter what our philosophy is. I like non-dual philosophy too, but I know that it points to truth only and effort is required while we are yet dreaming to awaken to it. ------------------------------------------------------------------------------- Roger Adams radams@cerritos.edu To those in whom love dwells, Cerritos College the whole world is one family. 11110 Alondra Blvd A Hindu Proverb Norwalk, California 90650 USA 292 Dwapara :-) ------------------------------------------------------------------------------- From: mw%ki.fht-mannheim.de (Marc Wachowitz) Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path Roger Adams (RADAMS@cerritos.edu) wrote: : In article <1ea2qgINNss1@sandman.caltech.edu>, : mw%ki.fht-mannheim.de (Marc Wachowitz) writes: : > : The clinging we have to ego-control is astoundingly powerful : > Agreed so far ... : > : and requires effort to let go of. : > .. but this conclusion supposes the ego would have to reach something. : : The ego _is_ the problem. That wasn't denied; see below. : > What we are seeking is (obviously) not to need seeking any more. : Yes, we want to be at a level of realization where we need to no longer : seek. But it is faulty logic to equate "not seeking" with "finding". That depends on what you mean with "seeking" - when you only refer to so-called "spiritual seeking", you are right. But when looking beyond the conceptual level, the striving for enlightenment (or whatever one's specific goal is called) is not different in nature from what's usually considered the desire and attachment to be dropped - the desire of becoming/getting something is indeed the nature of the ego. Meditating for some purpose is like changing from heroine-addiction to some (usually) less dangerous stuff which is socially more respected. The basic fact of addiction remains, whatever object is taken. : A diamond covered with mud : looks like a mudball, acts like a mudball, and for all intents and purposes, : _is_ a mudball. One must do what is necessary to remove the mud from the : diamond that is preventing the diamond from fully manifesting itself. The ego-image working/looking for something labeled "spiritual goal" looks like an ego in desire, acts like and ego in desire and with all intents and purposes _is_ an ego in desire. An image trying to adjust the image of the current situation to the imagination of a future situation. Amusing concept, isn't it? : If, as the story you quoted implied, that all you need to do is to let go, : and this letting go requires, as you say, absolutely no effort of any kind, .. but [it seems] you _are_ applying effort, though you label it "spiritual". "Effort" doesn't mean just a verbal commitment, just as desire does not depend on the social judgement of its object. ------------------------------------------------------------------------------- Marc Wachowitz, mw@ki.fht-mannheim.de / news zombie - reply by e-mail, too * wonder everyday * nothing in particular * all is special * From: jeffjc@cs.mcgill.ca (Jeffrey CHANCE) Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path In article <45826@ogicse.ogi.edu> mw%ki.fht-mannheim.de (Marc Wachowitz) writes: > >: There was a man who wrote a book some years ago called (I think) >: _The lazy man's way to enlightenment_". >Thaddeus Golas, "The Lazy Man's Guide to Enlightenment" - it's a nice little >book. It seems to be a common misunderstanding that there is either effort or >stagnation (or even regression). That is not so. > >Below is a quote from the book; before jumping up against it you may assure >yourself that you have inspected it (and what it means) carefully. > >I am a lazy man. Laziness keeps me from believing that enlightenment demands >effort, discipline, strict diet, non-smoking, and other evidences of virtue. >There is a paradise in and around you right now, and to be there you don't even >have to make a move. There is nothing you need to do first in order to be >enlightened. All potential experiences are within you already. You can open up >to them at any time. Not to resume our old Goal vs. No Goal thread, but ... Im assuming that you believe in the above quote. As such, why don't you enter an extremely high state of consciousness (eg. Nirbikalpa samadhi) and post back your experience. I appreciate the attitude of the above quote. Sure, we should not always have this sense of straining in our life. I agree fully. But let's be realistic. What does one do when distractions pull a man away from his usual regular spiritual practice (eg. one's daily meditation)? Wait, I know your answer. Don't fight it, just go with the flow, its something you need to let yourself do (the thing that is distracting you). Well, what if this leads to a gradual falling away from one's spiritual practice? What if some charming, attractive and charismatic person draws you into a relationship and subsequent marriage and then the agitation of keeping the marriage happy completely pulls away the attention and energy you could have invested in practicing self-awareness? I think things also very much depend on the speed with which one is trying to approach enlightenment. Average, slow steady speed, no problem, the hostile forces aren't going to bother you. At faster speeds (ie. a greater conscious commitment to one's spiritual life) the hosile forces start to notice you. They say, "Hey, what are you doing, trying to leave me?! You need me!" Then they will try and slow you down any way possible. Some of their tricks: self-doubt, fear, temptation, enhancement of ego, entertainment/diversions, complacency, etc. Now I am sort of going to contradict myself. All I wanted to point out here i that if one wants to be completely committed to making substantial spiritual progress in one's incarnation, effort is going to be required. Now the question arises, is it desireable for every person to live their lives like this? My own feeling is, no. I feel that God wants to experience Himself/ Itself in infinite ways, including experiences such as your life where spiritual inclinations are present but the attitude is, not to exert, not to think of some far-off goal. I would say each individual life is a unique and important experience of the Supreme. Maybe in your case, you will progress further in this incarnation simply because, even though you don't have an attitude of spiritual effort like Roger and myself, you may follow your soul's will more consciously and unconditionly. Maybe not. Just a thought, but I don't really know! Damn ignorance... Jeff -------------------------------------------------------------- | Jeff Chance | That to which you | | Dept. of Chemistry | give your attention | | McGill University, Montreal | becomes stronger in | | MAIL: jeffjc@binkley.cs.mcgill.ca | your life. | -------------------------------------------------------------- From: radams@cerritos.edu Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path In article <1emjkoINNdc@sandman.caltech.edu>, mw%ki.fht-mannheim.de (Marc Wachowitz) writes: > Meditating for some purpose is like changing from heroine-addiction to > some (usually) less dangerous stuff which is socially more respected. > The basic fact of addiction remains, whatever object is taken. The addiction to heroin must be overcome by eventually becoming drug free. Likewise, the addiction to material-sense-bound consciousness must be overcome by becoming delusion free. In either case, effort is required as well as assistance. You are assuming that if you don't meditate for some purpose (or at least claim there is no purpose) that you are then free of addictions. But to view meditation with purpose as an addiction to be avoided is like the drug addict who avoids rehabilitation because he/she views the drug rehabilitation program as another addiction, not seeing that the rehab center will help her/him to become free of the drugs. I would like to take your words: "The basic fact of addiction remains, whatever object is taken" one step further. The basic fact of addiction remains even if you manage to meditate without purpose. The addiction I refer to is the state of sense-bound consciousness. This addiction is what will be removed through right spiritual effort. This addiction is too strong to go away by ignoring it or by pretending that you really don't desire the addiction to end or to claim that you really do not want to awaken from this dream. You say that as long as I want something, that is the problem. Tell that to the drug addict, that as long as he wants to be free of drugs he will still be addicted to them, so just let go of wanting to be free of the drugs and go with the flow [please excuse this analogy as it may seem provocative but I thought that since a drug analogy was made on one side of the debate, we should see how the analogy can be used on the other side of the issue]. >The ego-image working/looking for something labeled "spiritual goal" looks like >an ego in desire, acts like and ego in desire and with all intents and purposes >_is_ an ego in desire. The dreamer wants to awaken from the dream. The dreamer who desires to awaken may appear to be no different than the dreamer who wants only to dream on - since it is only a dream that one wants to awaken, another does not; but the one who has awakened and the one that is on the path of awakening will know the difference. To desire awakening is the only desire that leads to overcoming all desires including the desire to awaken. But I would like to point out that it is premature to do away with the desire to awaken _prior_ to awakening. It is only prudent to do away with such a desire after (and before) it has been fulfilled. The masters say that the desire for God does not keep one in delusion but rather leads to realization of our oneness with God. It is the desire that burns away all other desires and then gets burned away also in the end. Without purpose or motivation, the default addiction to ego- consciousness will unblinkingly continue. ------------------------------------------------------------------------------- Roger Adams radams@cerritos.edu To those in whom love dwells, Cerritos College the whole world is one family. 11110 Alondra Blvd A Hindu Proverb Norwalk, California 90650 USA 292 Dwapara :-) ------------------------------------------------------------------------------- From: mw%ki.fht-mannheim.de (Marc Wachowitz) Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path Lorenzo Farris (farris@ruhets.rutgers.edu) wrote: : Very interesting. You have had what seems to be a spontaneous opening up. : You don't know how or why? Either that, or you're not telling. As far as "how" and "why" are meaningful (that is, not very far, it appears), I'm trying to tell that all the time when posting here - sometimes wondering why so many words are used to communicate being dumbfounded :-) The desparate seeking, the emphasizing of some focus, the looking for some goal: all those are exactly the same process as looking away, closing. You cannot be really open to some specific things only - as soon as you try to impose a direction, you are closing. Just the desire for extraordinary experiences is the same as not being open to the current "mode" of experience, as are expectations and "waiting" (though strong desire could make up all kinds of phantasies). What's so important at having "unusual" experiences? What's missing now? Opening means being ready to experience whatever there is (which doesn't imply passivity against life; that would mean an artifical duality) - therefore it cannot be the result of any directed action. : I think that spiritual practices may perhaps make one more fertile for : such a change. If nothing else, it's something fun to do while : waiting. :-) And if it's not fun, they why on earth are you doing it? If there is no real "I" now, what can "I" do or not do to make it disappear? Many methods can be compared to the attempt either to calm waves (find peace) or to make very high waves (development). There's nothing wrong with that - but water doesn't become more wet! (Probably someone will now come up again dismissing "absolute truth sayings" as not helpfull for relative practice - then I'd ask back how relative truths could be helpful to find absolute truth, whatever that is supposed to be :-) : I think 'spiritual' as a word has some unfortunate baggage attached to : it. I prefer to think of that which is conducive to greater happiness, : fulfillment, ecstasy, and that which tends to lead one away from this. Is there an electric field with only a positive pole? : Maybe we should coin a new word for this. Yet another philosophy, yet another religion perhaps - still not enough of those? : We could start fresh, When you are fresh, what else do you want then? :-) : and choose ourselves the baggage we want to attach to it. Why? As Rinzai expressed it, don't put a second head onto your own. Of course if we enjoy it, we are free to do so :-) : Yours in trying to bridge an illusory gap, : Lorenzo Sure that building bridges does not increase the illusion? ------------------------------------------------------------------------------- Marc Wachowitz, mw@ki.fht-mannheim.de / news zombie - reply by e-mail, too * wonder everyday * nothing in particular * all is special * From: usenet@adobe.com (USENET NEWS) Newsgroups: soc.religion.eastern Subject: Re: Effort vs clinging on the spiritual path | The lazy man can use any sphere of activity as a means | of cultivating wakefulness. -Bill This is Gurdjieff's "sly man", who doesn't expect to get something for nothing but is ready to make use of ANYTHING that will further his aim. Gurdjieff speaks of four "ways" or paths: the way of the fakir, the way of the monk, the way of the yogi and the "fourth way". He says of the fourth way: "...on the fourth way,it is possible to individualize the work of each separate person, that is to say, each person can do only what is necessary and not what is *useless for him*. This is due to the fact that the fourth way dispenses with a great deal of what is superfluous and preserved simply through tradition in the other ways. "So that when a man attains will on the fourth way he can make use of it because he has acquired control of all his bodily, emotional and intellectual functions. And besides, he has saved a great deal of time by working on the three sides of his being simultaneously. "The fourth way is sometimes called *the way of the sly man*. The 'sly man' knows some secret which the fakir, monk and yogi do not know. How the 'sly man'learned this secret--it is not known. Perhaps he found it in some old books, perhaps he inherited it, perhaps he bought it, perhaps he stole it from someone. It makes no difference. The 'sly man' knows the secret and with its help outstrips the fakir, the monk and the yogi." G. I. Gurdjieff quoted in "In Search of the Miraculous" by P.D. Ouspensky Gurdjieff was fond of provoking his listeners and should not be taken too literally; but it is clear that the "sly man" (or the "lazy man") does only what is necessary. This is quite a different slant on the word "lazy". -Alan From: v062qjjq@ubvmsb.cc.buffalo.edu (David T Wei) Newsgroups: soc.religion.eastern Subject: Buddha.txt THE PRACTICE OF BODHISATTVA DHARMA (SUTRA TRANSLATION COMMITTEE OF THE UNITED STATES AND CANADA, SERIES#.4) PREFACE ~~~~~~~ Buddha-Dharma is the wisdom of all people and the light of the world. If people possess wisdom, then civilization is able to expand and go forward. If one has light, then even he, as an individual, can help to disperse the darkness of ignorance. Thus, wisdom and civilization are the right way for everyone to follow, and Buddhadharma illuminates the world. Just what is Buddhadharma? It is a method to enable all being to become Buddha. "Buddha" means "enlightened One", ~~~~~~ ~~~~~~~~~~~~~~~ but the term can be extended to mean enlightening oneself and others as well as enlightening all people and all sentient beings. ~~~ ~~~ Because everybody in reality, possesses the Original nature of Enlightenment, everybody can, therefore, become a Buddha. However, people in the world, in their daily lives, are strongly bound by feelings of love and hate,etc.;and they are, also, deeply confused by their own Original Wisdom and cloud their own Buddha Nature and are ultimately overcome by all sorts of obstacles and delusions. Therefore, the great Dharma Master Tai-Hsu recommended ~~~~~~~ that Buddhism should be promoted and spread everywhere. thus, all people should be encouraged to understand the Dharma, increase their wisdom, purify their own minds, and be directed onto the open, wide and comfortable Path, that from numerous and various beginning point arrives at last, at the Supreme Bodhi. For this reason, Dharma Master Tai-Hsu wrote The Practice ~~~~~~~ ~~~~~~~~~~~ of Bodhisattva Dharma, which recommends accepting the Three Refugees to link up with Triple Jewel, practicing goodness and generosity, observing the Five precepts and the Ten Virtues, and diligently performing the Six paramitas and the Four All- Embracing Virtues. So practitioners, whether following Mahayana or Hinayana, whether monks or laymen, and people of every degree -- with either shallow or deep understanding and ability - will see, if they practice regularly, responsibly and sincerely, the Fruits of Bodhi gradually increasing day by day. I fervently hope and desire that all people and friends in the Dharma, after reading this work and following its recommendations, will discover that their blessing and wisdom are constantly on the increase. Dharma Master Lok To Young Men's Buddhist Association of America Bronx, New York July, 1985 THE PRACTICE OF BODHISATTVA DHARMA ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ In the Buddha's teaching, the Sutra collection and the Vinaya collection comprise two kinds of Dharma. The Sutras are the collection of the Buddha's discourses given over a forty-year period in the Ganges valley, in India, nearly 2,6000 years ago, and they are concerned with the nature of mind and experience and the reality of the suffering, unsatisfactoriness, and the frustration of conditioned existence. The Vinaya is the collection that sets forth the discipline of body and speech that bhiksus and bhiksunis (Buddhist monks and nuns) must practice. this monastic code of discipline is undertaken upon ordination, when one formally leaves home life, and Vinaya of this sort is primarily the concern of the Sangha (monastic body). An expanded version of this Buddhist training is the Bodhisattva ordination, wherein one undertakes the practice of the fundamental bodhisattva Dharma of body and mind. This Bodhisattva Dharma encompasses many levels and degrees of practice, both worldly and transcendental, and it is truly wondrous and inconceivable. Many people are familiar with the term "Bodhisattva", but the genuine meaning of the term could stand some clarification. The average person perhaps considers images made of clay, wood or gold or portraits and paintings of saintly personalities to be some manner of substitute Bodhisattva. Indeed, through Asian national customs and traditions, we have come to associate religious statuary of this sort with the term "Bodhisattva". Needless to say, this is incorrect. We should understand that there are Buddha rupas portraying a higher degree of practice than Bodhisattva and also images of lesser sages, patriarchs, and even demons with bodies of oxen and serpents. These images should not be indiscriminately lumped together under the designation ~~~~~~~~~~ "Bodhisattva". Actually, men and women cannot look like the representations of Bodhisattva that artists have created. However, we are human beings with mind, and if we vow to practice Bodhisattva behavior, then we can gradually become Bodhisattvas. the Sanskrit term "Bodhisattva" is composed of two words: Bodhi, which means enlightenment or awakening; ~~~~~and sattva, which means being. ~~~~~~ The designation "Bodhisattva" originally meant a living being who had developed or had determined to hold the Bodhicitta. Citta is a Sanskrit work that means mind or heart; in the East, ----- The two world "heart " and "mind" are synonymous. To search with the great perseverance for the Supreme Bodhi and to develop a compassionate heart in order to effect the liberation of all sentient beings from their states of conditioned suffering-- such is the authentic meaning of the life and path of one who has taken the Bodhisattva vows. Therefore, if we can resolve determinedly to develop the Bodihicitta, to search above for the Tao of the Buddha and seek the below to convert all sentient being to the right path -- not simply in theory but in genuine practice -- then we are practicing real Bodhisattva Dharma. Only one who ---- urges all beings to strive upward and penetrate the region of the great enlightenment can validly be recognized as and be called A bodhisattva. Thus, it should be clear that images of clay or gold are not the real thing; and only those who have determined the Bodhicitta are genuine Bodhisattvas. To initiate the Tao of the Bodhisattva, one need not already stand in the highest regions of sanctity. By the same token, when we observe our own natures closely, we see that pure-mind realms are not so very far away. Starting from our worldly state, we march, step by step, toward the highest, holiest region and create purity and freedom. Staring from the shallow and progressing to the deep, we transform inferior into superior beauty. Beginning as worldlings with the bodhicitta, we eventually shall enter the blessed stage of the final Diamond Heart. This is the condition of the superlatively enlightened Bodhisattva. Most people who have confidence in the Buddhadharma and consider themselves Buddhists do not vow the develop the bodhicitta. Thus, they remain mere worldlings if they do not choose to add to themselves to dimension of Bodhisattva mind. Genuine Buddhists who have determined the Bodhicitta are as rare as the feathers of a phoenix or the horn of a unicorn. another kind of Buddhist are those who, after encountering the Buddhadharma , imagines the accomplishment of Buddhahood to be so lofty as to be virtually unreachable. because of their inadequate self-confidence, such people fail to realize the real goal and cannot complete the Buddha Tao. They grasp the expedient teaching which was revealed gradually by the Buddha -- i.e., wholesome karma in this world and the subsequent reward of heavenly bliss. Learning this very shallow dharma, they wish only to satisfy their desire for bliss and blessings in the present life. they can be said to have learned some Buddhadharma, but they are still quite far, in reality, from any genuine, profound understanding of teaching. in short, they are merely grasping expedient teaching as absolute truth. Buddha was the censure this kind of understanding as icchantika or the state of being unable to make ---------- spiritual progress. Yet another kind of Buddhist is the sort who is personally aware of the Bsufferion of birth and death and so learns the void dharma of the Middle- Way beyond the two extremes of "is" and "is not". Always grasping the extremes of "is" and "is not", and then one can enter the stage of void samadhi. Even though this is considered a superior position and can lead to the practice of Mahayana, it is, However, not the Bodhisattva Tao leading to the Supreme Buddha Fruit. Thus, this approach was censured by the Budhisattva Dharma, whether high or samadhi. The practice of Bodhisattva Dharma, whether high or low, worldly or transcendental, starts from the human level and proceeds until the complete Tao of Bodhi is won. This characterizes that practice that goes all the way through from top to bottom, and it require nothing apart from determining the Bodhicitta and vowing to act as a Bodhisattv a . This development is analogous, by way of example, to a person beginning kinder-garten and proceeding until he eventually reaches the research institute and earns his doctoral degree; at all stages of his academic career he is calle d a student. Similarly, in developing Bodhisattva practice, one begins by vowing to detrermine the Bodhicitta and progresses to the Final-Diamond-Heart stage. The beginning one approaches the Buddha Fruit. All stages are termed Bodhisattva, and pratice is an ongoing matter. The Bodhisattva stage immediately preceeding the Buddha Fruit is termed the Final Diamond Heart. Though it is not easy to carry through, by not letting go of Boddhisattva Mind even for one instant, one will gradually complete the work and achieve the goal. The pratice of this Bodhisattva Dharma is easily initiated by accepting the Three Refuges of Buddha, Dharma and Sangha. Because it is feared that a person might stray onto wrong paths, one, after accepting the Three Refuges, is encouraged to determine to hold the Four Great Vows. These are:(1) Sentient beings without number I vow to enlighten; (2) Vexations without number I vow to eradicate; (3) limitless approaches to Dharma I vow to master; (4) Supreme Bodhi I vow to acheive. The purpose of taking the Three Refuges is to enable people to disentangle themselves from erroneous views; the Four Great Vows are used to teach people to hold to no desire for the bliss of men and devas and the void samadhi of Dviyana (the two yanas of Sravakas and Pratyekabuddhas). This path can be termed the direct road of the Boddhisattva Tao that leads one to the Supreme Bodhi. After accepting the Three Refuges and thus inaugurating the bodhisattva-Dharma training, it is very important for one to pratice everywhere, continually turning the wheel of the Dharma and aiding all sentient beings. relative to this view, the Vimalakirtinirdesa Surta says: "The Bodhimandala ( place of spiritual pratice) of the Bodhisattva is everywhere." ACCEPTION THE THREE REFUGES TO LINK UP -------------------------------------- WITH THE TRIPLE JEWEL ----------------------- In his acceptance of the Three Refuges, the essential point to be stressed is that the aspirant should develop a very fervent desire to behold the Buddha, Dharma and Sangha. While maintain- ing a spirit of self-sacrifice in relationship to the Bodhisattva Dharma. extended to body, mind and even life, one should forge a vow in the following manner: " I, namely so and so, as a disciple of the Buddha, vow to take refuges in the Buddha, Dharma and Sangha throughout my entire life." While uttering this vow, one should maintain a spirit of great devotion and solace. When one repeats this vow while prostration to the Buddha, one comes to fell great awe as of a great mountain had exploded in front of him. One may experience great solace just as a nursing child deprived of milk might experience if suddenly he met his lovelymother and had anover whelming impulse to surrender himself into her arms. These wholesome emotions, coupled with repentance and joy, are kindled in one's heart. Having experienced skillful mental states such as the above, one states the following: " I, namely so and so, accept the Three Refuges for the remainder of my life, and, feeling like a bird who once had lost its nest and has once again returned to its home forest or like an infant who is dependent upon his loving mother, I vow never to stray away at midday (i.e., before the end of my life) and will always hold these Refuges with great devotion." These Refuges arre the Buddha, Dharma and Sangha, otherwise known as the Three Precious Ones of the Triple Jewel, "Precious" here meaning valuable and worth of respect. Taking refuge as understood here we are also simultaneously taking refuge in the Triple Gem within ourselves. This means that our own fundamentally enlightened mind is Buddha; our speech, used to teach and aid living beings, is Dharma; and our bodies and behavior are the symbolls of Sangha, the enlightened community of Noble Ones. We first go for refuge to Buddha. Buddha means the Enlightened One, who has fully accomplished ANUTTARA SAMYAKSAMBODHI, the perfect Complete Awakening. Therefore, the appellation given to enlightened ones is simply "Buddha". This title has been used since the original period of the Buddha's teaching in India. The founder of the Buddhist religion was called SAKYAMUNI , or sage of the Sakya clan; but after he achieved the Supreme Awakening, he was thenceforth called SAKYAMUNI BUDDHA. We go for reguge to Sakyamune Buddha but simultaneously take refuge in all Buddhas of the ten directions and in the three periods of time. Because the epithet "Buddha" denotes the attaiment of perfect virtue and wisdom, there is complete equality between Sakyamuni Buddha and all other Buddhas. So even though we go for refuge to our original teacher Sakyamuni. it is reasonable that we also, at the same time, take three time periods. Taking refuge voluntarily, one should concentrate all the energy of one's Dharama practice to realize the perfection of blessedness and wisdon; i.e., one should also harbor no pride whatsoever over one's small storehouse of virtue and wisdom. With feelings of pity and sadness for the unskillful, one should always maintain a sense of reverence within oneself and dwell in delight and peace. Secondly, we go for refuge to the Dharma. Because all Byddhas depend on the Dharma as their teacher, the Dharma is recognized as the most important refuge. The Buddha was enlightened and practiced in accordance with the Dharma After his attainment of Bodhi, the Buddha taught all his disciples to practic Dharma and reap the fruit just as he had. One's heart and mind should incline naturally toward the Dharma, and one should feel as if his whole body were embraced by the Dharma. Thirdly, we go for refuge to the Sangha, the present superintendent of the Three Precious Ones. In India, "Sangha" originally meant harmony. The ability of the assembly to harmonize and stay together is called Sangha. When more than four people live togther in harmony. the term "Sangha" can be applied to decribe the situation. According to the Buddhadharma, if disciples leace home to practice (i.e., to become bhiksus or bhiksunis) and dwell harmoniously together in a VIHARA, they are called a Sangha. According to the Theravada teaching, those who have practiced and attained the various stages of liberation and sanctity of the Three Vehicles make up the Sangha of Arahants and Sagres. According to the Maha ya na teaching, disciples practicing the Bodhisattva Dharma and attaining its fruit make up the Bodhisattva Sangha When we go for refuge to the Sangha, we should include all the various meaning of the term in our understanding. However, in the beginning stages of Dharma study, it is more important that we take refuge in the present superintendent Sangha of disciples who have left home. The transmission of the Buddhadharma in this world depends upon this present Sangha to protect and actualize the Teachings. We take refuge with and depend upon them to learn the practice path to Bodhi. Therefore, we take refuge to link up with the tradition of Bodhisattva Dharma practice and initially are not so concerned with which teacher is the wisest and who has developed the highest wisdom and virtue in former lives. We should be primarily concerned with cultivating our own good roots, developing harmony with everyone and universally aiding them to achieve minds concentrated in and focussed upon the Buddhadharma. One who takes refuge should understand that the Buddha is all-virtuous and worthy of all respect and that the Buddha-Mind represents the incomparable field of blissings in this world. We should understand that the Dharma is a complete teaching that is full of principles explicitly outlining the path to the Supreme Swakening. The Sangha should be understood to be the pure Dharma teacher, excellent in conduct and expedient methods of instruction. In this manner, regarding the Three Precious Ones with deep admiration, we cas successfully go for refuge, even to the end of our livesm with full confidence in the practice path. Without recourse to religious or philosohpical views, we shall always remain disciples of the Buddha. This, then, is the beginning of the determination to achieve the Bodhisattva Mind in the practice of Bodhisattva Dharma. PRACTICING GOODNESS AND GENEROSITY, ------------------------------------- INCREASING BLISS AND DISPELLING CALA. ------------------------------------- MITIES ------ Faith of confidence in the Three Precious Ones is extemely wholesome because synonymous with this confidence is the desire to practice loving-kindness and perform acts of goodness. According to the Buddha's Teaching, to respect, make offerings towards and to contribute to the happiness and welfare of all sentient beings is the primary field in which to sow the seeds of bliss in this world. Building temples or creating statues of religious personalities, etc., can lead to bliss and wisdom and is termed the field of reverence. Offering devotion. respect and gratitude to one's parents and teachers due to the fact that they are one's benefactors is termed the field of grace. We should do our best for the poverty-strichen, the ill,old, weak and disabled , etc., because they are fall into states of woe and calamity, should we be armed with our practice of generosty and purity of heart, we would then be able to transform these situations into more fortunate ones. Natural disasters and catastrophes arise simply as a response to evil minds and unwholesome activities on the part of many living being. If human beings were to determine to use wholesome mind and pure action in all circumstances, then bliss and happiness would follow naturally. All people want a life free from ill and calamity and full of happiness. To expect a life of happiness without performing wholesome and benficial activites is not a legitimate expectation. If one does not sow the appropriate seeds, one will surely not reap the desired response or result. The novice Boddhi- sattva should develop a storehouse of skillful activity and virtue in order to increase the happiness of all sentient beings. TAKING THE REFUGE OF RIGHT FAITH -------------------------------- After accepting the Three Refuges, it is important to take the refuge of the Right faith. People who have cultivated the Buddha-dharma in their previous lives and have developed strong ,deep roots and thus have natural confidence in the Teaching can take the refuge of the Right Faith directly. One takes this Refuge of Right Faith in the presence of a teacher and offers one's unlimited devotion of the Three Precious Ones. When reciting one's affirmation the pratice path of Bodhi, One should visualize woshipping at the Buddha's feet and achieving unity with the infinite Dharmadhatu of the Triple Jewel. As the nature of a drop of water and the Ocean is the same, so is the nature of a small space and a large one; similary, there is and should be non-differentiation and non-discrimation between the worshipper and the worshipped. It follow from this, then that there is no duality between one's self-nature and the Buddha-nature; i.e., there is no notion of an ego, personality,being,etc., involved, the only reality being the complete identification of one's self-nature with the Buddhas and Bodhisattvas and their unlimited compassion extended to all sentient beings. this awareness is transcendental to all notions of insides, outside and middle, and it comprehends all the ten directions. Transcending considerations of time, it has no beginning or end and encompasses the Three Realms. Now, Just as this moment of right faith and concentration, one makes a determination of dedicate oneself to the Dharmadhatu of the Three Precious Ones for all time without Beginning or end. This is done in accordance with and adamantince faith in wisdom that is done in accordance with and adamantine faith in wisdom that is compared to eating a small diamond that one can never digest. this is the manifestation of fundamental Faith and is one of the four kinds that are explained in THE SASTRA OF THE AWAKENING OF FAITH IN THE MAHAYANA, where it is said: "This faith is the delight of True Dharma." The acknowedgement of this Original Faith is considered to be right faith, and one who possesses this eligible to undertake the preliminary training of the Bodhisattva Tao. TO DESTROY ILLUSION, ESTABLISH THE RIGHT ---------------------------------------- FAITH WITH RESPECT FOR THE RIGHT TAO ----------------------------------- AND DISPEL HETERODOX VIEWS --------------------------- This is the actual proof of the efficaciousness of the right faith. For it one has solid confidence in the Buddhadharma based on wisdom derived from pratice, then all doctrinal disputatuions or the pitting of one religious or philosophical view against another leaves one's faith unmoved. moreover, the use of the mature wisdom can destroy all absurd statements, evil modes of though, and erroneous views with which one might come in contact. The Sutras and the Sastras taught by Buddha and Budhisattvas contain a complete, universally valid and reasonable teaching for all sentient begin. Also, many different masters made every effort to enhance and gorify these profound doctrines by way of commentary. Therefore, Taking the refuge of right faith in the Bodhisattva Tao means not only to recognize the truth for oneself but also to protect the Buddhadharma against insult and abuse and to profit others by teaching. Using skillful eloguence of speech and writing, one should manifest the truth of Buddhadharma to increase the faith of both oneself and others. The Bodhisattva who takes the refuge of right faith, with his qualification of self-knowledge, is able , eventually, to arrive at the stage of non-retrogression. Those who have taken merely the Three Refuges in order to link up with the tradition of Bodhi- sattva Pratice are not yet prepared for this stage. THE FIVE PRECEPTS AND THE TEN VIRTUES ------------------------------------- The five precepts, along with the Three Refuges, are the first step in the practice of Buddhadharma for both laymen and Sangha. The five preceptsd are the fundamental discipline in Buddhist training and the necessary moral practice for human-kind. Therefore, The Bodhisattva Garland of Precious Gems Sutra states that all sentient beings' ability to enter the ocean of the Triple Jewel is dependent on faith and discipline. Our physical , verbal and mental activity are the basis of our production of wholesome and unwholesome karma. According to the Buddhadharma the five precepts are of singular importance to enable us to destroy our evil tendencies, increase the strength of our good tendencies and purify our minds. They are considered to be the moral standard for human beings; and, indeed, of they are not practiced and maintained, then this human form of life will have its demise. The first precept is to refdrain from killing living beings and, instead to extend loving-kindness to them. The second precept is to refrain from stealing and instead, to practice generosity. The third precept is to refrain from adultery and, instead, to pratice wholesome family life. The fourth precept is to refrain from lying and, instead, to practice truthfulness in all one's dealings. The fifth precept is to refrain from intoxicants--both drug and liquor -- and, instead, to live in gfood health and practice clarity of mind. the Buddha explained this ethical principles as follows: The first four precepts are considered to be natural moral principles, whereas the fifth precept is condidered to be a conventional moral principle. Natural morality means those ethical principles that all human society should maintan regardless of what religious denomination or philosophy is adhered to. Whether one practices Buddhadharma or not, one should refrain from killing, stealing, adultery and lying. Conventional morality means to behave in such a way that unwholesome actions cannot have the opportunity to aris. even though the consumption of intoxicants need not necessarily involve others, the resulting state can lead to transgression of the first four precepts. furthermore, if one is given to babitual consumption of liquor or drugs, the obvious result is the steady deterioration of one's physical and mental health. Whether one practices Buddhadharma or not, if one cultivates these five precepts as the standard for one's behavior, one can then become a person of unwavering morality, worthy of the respect of others. Besides the voluntary agreement to refrain from some negative or destructive activity, these precepts all contain a positive attitude or practice to be cultivated as their counter- part. the five precepts in Buddhadharma and the Five Constant Virtues in Confucianism are the same. The practice of non-killing means extending kindness to all living beings. To kill people is a serious matter in the eyes of the world, but to kill smaller living things is not conventionally considered quite so serious. In the Buddha's Teaching, however, the taking of life of any kind whatsoever is a grave matter. People and societies that value peace and unity must practice non- killing and its positive counterpart -- lovingkindness. Practicing non-stealing means the adoption of right livelihood by human beings. Clothing, food, housing and transportation are esseential requirements of human society and are produced by people's labor. As such, they are to gotten in such a way that is justifiable and legitimate. If people resort to cheating and stealing or acquiring their property and wealth without the necessary expenditure of labor, then peaceful co-existence is an impossibility. Therefore , the Buddha stated that even a needle or a weed cannot be taken from another without permission. The practice of refraining from adultery will strengthen moral ties between human beings. The right path to be taken between men and women is wholesome married life with proper responsibility taken for their relationship and what- ever children may come as a result of their union. Therefore, the Buddhist tradition allows lay disciples to marry and considers it correct and justifiable and legitimate source of happiness in this world. To enjoy sexual activity without taking responsibility for one's actions onlyu leads to a degenerate social situation and such unportunate extremes as incest, venereal disease, etc. Moreover, this is an evasion of one's true responsibility to raise and educate children and to inculcate in them proper moral and social values. Children are not equipped emotionally or intellectually to educate themselves and need the guidance and good example of their parents and teachers to lead and point them toward wholesome behavior and healthyphysical and mental development. The practice of non-lying, or truthfulness, means conforming our actions to our words and maintaining the spirit of honesty in all our dealings. Where there is dishonesty, even as samll a social unit as that of husband-and-wife cannot live together in love and righteousness. On an international scale, global unity will remain an impossibility because of the propensity to self- fishness, dishonesty and betrayal on the part of nations and societies. The Buddha praised the virtue of words conforming with actions and observed that honesty and sincerity are characteristic of the sage. The commentary to The Prajnaparamita Sutra states that one who habitually lies possesses an ill fame that spreads far and wide, and such a one, at the end of his life, succumbs to rebirth in a hellish realm. The practice of non-intoxication, or sobriety, is neccessary to increase and maintain purity of heart and wisdon. Intoxication can frequently lead to the loss of both one's fortune and honor. The Venerable Hsu Yun has so wisely observed: "Drinking wine and eating meat upset the mind-nature...; with clear tea and vegetarian food the mind errs not, injoying Dharma night and day." When the consumption of alcoholic beverages of drugs is allowed to become habitual, laziness and shamelessness will certainly develop. Therefore, if one aspires to develop a noble personality and practice the Bodhisattva Dharma, one should refrain from the use of such debilitating substances. The observation of the five precepts is also the basis of discipline for those who leave home to practice the Bodhisattva Tao. Their practice is stricter than that of laypeople because under extreme conditions the laydisciple is able to transgress these principles. For example, if a lay-Bodhisattva is a member of the military and is called upon to defend the populace, he can justi- fiably do so for the freater good of the community. However, the Sangha members cannot, under any circumstances, be involved in this activity. Another example would be the legitimate enjoyment of sexuality between husband and wife. Sangha members are prohibited completely from engaging in sexuality. Below is a chart outlining the five precepts and how they correspond to the ten virtues: !--->non-killing<------! !--->non-stealing<-----!---physical activity<-----------------! !--->non-adultery<-----! ! ! non-lying<------------! T ! no improper remarks<--! E ! !---verbal N Five---->!--->non-lying no two faced speech<--! activity<---- Precepts ! non-ugly speech<------! V ! non-grasping and clinging<-! I ! not full of anger<-! R ! !---mental activity<- T ! ! U ! not ignorant and<-! E !--->non- unenlightened ! --------------------S intoxication The four virtuous modes of verbal activity are here equated to the precept of refraining from untruth. Improper remarks can even be more false than untrue ones, and honeyed words are dishonest. Obscenity and pornography move people's hearts in an immoral direction. Two-faced speech serves only to stir up ill will and instigate trouble on both sides of the fence. It can cause people to separate from their own flesh and blood and cause loved ones to become enemies; on a small scale, it can disrup a family, and, on a larger one, it can lead to global warfare. The use of ugly speech means to make insulting remarks continually. One uses abusive and intolerable speech to insult others and does not seem to realize the effect of one's own abrasive language. This manner of speechis distorted and unprofitable and so is included in the category of lying. the three virtuous mental actions are the positive counterparts to the fifth precept of refraining from intoxicants. Grasping and clinging means excessive craving for those things that one should renounce. One craves continually for more and more, never being satisfied with what one has. Being full of anger means the absence of compassion for sentient beings and their situation. Ignorant and unlightened states of mind and action refer to the ignorant of clinging to heterodex views and non-possessing of that wisdom that would let one follow the correct path. These ignorant and unwise states also refer to that condition where one is full of uncontrollavle desires and is foolishly drowning in the sea of false views about the nature of reality. Therefore, one who aspires to tread the Bodhisattva Path must develop right thought and shed all heterodox views. Craving, aversion and delusion are every- body's problem and are referred to in the Buddhadharma as the three poisons or the three roots of unskillfulness. A Person who has extinguished these three poisons in himself is called holy. One who aims to practice Bodhisattva Dharma should practice generosity, compassion and wisdom, which are the antidotes for these three roots of unskillfulness. It is said that if the protecting embankment of the precepts is broken, the evil waves of the three poisons will overflow, flooding and destroying the personality. The observatuion of the five precepts will insure that the relationships and moral practice of human society are perfect. To practice the Budhisattva Dharma, it is essential that the aspirant have a moderarely balanced and wholesome temperament. If the stability of personality and behavior is insufficient, where can the Bodhisattva Dharma make its appearance? The observation of the precepts will lend the necessary stability, balance and wholesomeness to one's personality. The cultivation of these tenvirtues alone will insure one an unobstrusted entrance into the realm of the decas. Because craving, aversion and delusion are kept in check, the mind will be calm and full of peace and quite suitable for contemplative practice. If rebirth in heaven states occurs, the time will not be spent in idle enjoyment of celestial bliss but rather in further practice of the Bodhisattva Tao. Whether in the human or the deva worlds, the Bodhisattva Path consists in continually practic- ing virtuous action and developing wisdom. The Bodhisattva extends loving- kindness and compassion to all sentient beings and teaches and illustrates, by example, the Bodhisattva Tao in whatever realm of existence he finds himself. SRAMANERA AND BHIKSU -------------------- According to the Buddha's Teaching, the five precepts and the ten virtues constitute what is called the UPASAKA or UPASIKA dharma. The upasaka/upasika is a man or a woman who practices the Buddhadharma in lay life and who protects and serves the Triple Jewel. These two categories of lay disciples together with the SRAMANERAS and the BHIKSUS become the four-fold assembly of Buddha's disciples. Further analysis and classification establishes the four-, seven-, or nine-fold assembly as illustrated below: the refuge of connection -------! ! the refuge of right faith ------! ! four- upasaka ---------------------------! !----- fold upasika ---------------------------! ! assembly-------- bhiksu ---------------------------! ! bhiksuni ---------------------------! the ! great !nine- assembly in !fold the Buddhist !assembly tradition ! ! ! ! ! ! ! ! seven- (the first four are the same ! !------fold as above) -------------------------! assembly------- siksamana -------------------------! sramanera -------------------------! sramanerika-------------------------! The sramanera is a novice monk, and the bhiksu is a fully ordained member of the Buddhist Sangha. After taking the complete education and training of a sramanera, one is eligible to become a bhiksu. The sramanera depends upon a bhiksu master to administer the higher ordination , and it is the responsibility of the master to train and educate the sramanera fully since he will become the fuardian and heir of the Dharma in the future. This education consists of the following: the VINAYA, or essential rules of monastic deportment and behavior; the Buddhist Sutras ; the commentaries of later Patriarchs and teachers, called Sastras; and the essentials of meditation practice. Unless the sramanera is will grounded in these teachings, the Dharma master should not take the responsibility involved in conferring the bhiksu ordination. A traditional saying states: "A Dharma master must not have any dumb sheep;"i.e., a monk who cannot comprehend and spread the Dharma. The term "sramanera" possesses several meanings. One mianing is "to cease" in the sense of achieving a state of maind wherein one's craving, aversion and delusion cease. Another meaning is "kindness" in the sense of achieving a state of mind wherein one can practice loving-kindness, or MAITRI. One who desires to leave home-life and practice as a sramanera must be able to observe the ten precepts. These are as follows: Not killing, Not stealing, Celibacy, or brahmacarya, Not lying , Not taking intoxicants, Not using garlands of flowers,jewelery,perfumes,etc., Not listening to music or attending movies, operas,etc., Not sleeping on high or broad beds, Not eating food after twelve noon, and refraining from acquiring money and valuables. The first five precepts are the same as those held by lay disciples, with one notable exception. The third lay precept of refraining from adultery or sex which acuses trouble is changed to the observance of complete celibacy for Sangha members. The sixth precept is to refrain from the use of flower garland, makeup, perfumes and other manner of personal adornment. To enhance one's personal attractiveness to the opposite sex has no place in the lives of Sangha members who are trying to attain the knowledge and vision of reality. A The seventh precept is to refrain from taking part in dancing, singing, musical and theatrical performances, etc. Disciples who have left home should not view or listen to such things, for the places in which they are taking place usually have no connection with spiritual life. The subject matter of popular music and drama only serves to perpetuate illusions about the nature of this world and has little or nothing to do with the practice path to Bodhi. The eighth precept is to refrain from sleeping on a high or broad bed. One who has renounced the life of luxury and the priorities of personal comfort and sense pleasure has no need a simple seat and a low bed. For the disciple who has left home, a simple seat and a low bed or mat should be more than sufficient. The ninth precept is to refrain from eating after mdday. One who has left home should try to imitate the great Patriarchs and teachers of the past, who usually took only one meal a day, which was in the forenon. Satisfaction with one full meal before noon has many benefits, one of which is that a disciple has more time to study and practice Dharma. Another benefit is that one is not plagued with tiredness and lethargy due to overeating and can enjoy better health. It is also said that the hungry ghosts, or pretas, seek their nourishment in the evening; and when they hear the sounds of monk's bowl, their hunger and suffering increase. Therefore, out of compassion for them the disciple who has left home does not eat in the evening. The tenth precept is to refrain from acquiring money, jewels,and other valuables. An increase of greed and desire for fame and will surely occur if one acquires these things. Those disciples who have left home should live a tranquil life without the desire for worldly gain, and their needs should be met by the offerings of the lay disciples. The first five precepts form the sila, or moral discipline--the basis of the four barga, or groups--of the Buddha's disciples. The sramanera must, in addition to the first five precepts, observe and maintain these five additional precepts, the first four of which are precept is to abandon the wealth that lay- people depend on. In this way the monk's life is devoid of personal property, and he truly lives up to the designation:"homeless one" The bhiksu, then, is the disciple who has taken the higher ordination in the Buddhadharma. The term "bhiksu" comes from the Sanskrit root-verb "bhiksa" meaning "to beg". Bhiksu mean one who is without home and property and is dependent on almsfood to support the body. Abhiksu should enjoy a tranquil life of renunciation, possessing only three robes and a bowl. Like a bird flying anywhere, devoid of property and possessions, so the bhiksu goes. Travelling anywhere, observing strictly the monastic Vinaya, the bhiksu spreads the Dharma and maintains the Buddha's Way in this world. The bhiksu precepts number 250 and include the sramanera discipline. They constitute a code of refined conduct and discipline concerning the bhiksu's deportment while he is walking, standing, sitting, sleeping, talking, silent, etc. If the bhiksu maintains his Vinaya, his respect-inspiring deportment is complete, and he is competent to maintain the Buddhadharma in this world. The discipline of bhiksus is complete; that of sramneras is partial. However, both have as their basis the ten precepts, which are called the perfect piscipline of one who leaves home. THE EIGHT PRECEPTS ------------------ The eight precepts are the discipline of laypeople engaged in short training periods or in preparation to leace home. Because the world of laypeople with its work and family obligations can be fatiguing, both mentally a nd p and physically, the Buddhist tradition allows and encourages periods of retreat During these periods, the lay disciples accept the eight precepts and experience a bit of the peace of a will-ordered and disciplined life. In this way, they can develop more understand of the Buddhadharma and enjoy a clarity of mind analogous to the happiness of spring-time. The layman's precepts are the same as the first nine of the sramanera's precepts, the sixth and seventh being comgined to make the total of eight. It is customary in Buddhist countries to observe these precepts on the new- and full-moon days of the lunar calendar. The precepts close the doors to the realms of woe (apaya-bhumi) and open the doors to the heaven-worlds and the realms of the sage. MAHAYANA AND HINAYANA -------------------- According to one's learning and level of practice, there is a distinction made between Mahayana and Hinayana Buddhism. Hinayana is a term given by the Mahayana to those schools of Buddhism that practice to attain Sravaka Budhi, the enlightenment of a sravaka, or one who listens to and understands a Buddha's Teaching. This enlightenment is termed that of an arahant, or accomplished one. Mahayana Buddhists aspire to win the Annuttara Samyak Sambodhi of a Buddha, both for their own liberation and for the liberation of all sentient beings. A traditional simile concerning these two yanas is that a solitary individual riding a bicycle is analogous to the Hinayana path, while riding in a train full of people is comparable to the Mahayana. According to the Bodhisattva Dharma, an individual who has determined to practice and seek deliverance for himself only has blockaded himself within and limited himself to the region of Hinayana. In a contrast, one who has deter- mined to practice the Bodhicitta with the aspiration to assist in the liberation of other living beings has entered the region of Mahayana. The practice of Bodhisattva Dharma is just the promotion of this Hahayana insight, and its basis spirit is the determination of the Bodhicitta. DETERMINING THE BODHICITTA; THE FOUR GREAT ------------------------------------------ VOWS AND THE FOUR DEFEATS OF THE -------------------------------- BODHISATTVA DHARMA ------------------ Determining the Bodhicitta is spoken of in the last of the Four Great Vows as follows: " The Supreme Enlightenment we vow to achieve." Enlightenment is Bodhi; Supreme Enlightenment is the Annuttara Samyak Sambodhi, or the buddha Fruit. Determining the Bodhicitta means using the faith of our worldly minds to vow to complete this path. However, if one is to complete this vow, one should have the support of the other three Great Vows. To arrive at Annuttara Samyak Sambodhi. one should have the desire to spread the Buddhadharma and effect the liberation of all the sentient beings. Therefore, the First vow is: "Sentient beings without number we vow to enlighten." For a Bodhisattva,the eradication of one's own suffering is joined with the desire to aid in the eradication of all others' suffering as well. The real Bodhisattva identifies the Immeasurable distress of all sentient beings as his own. With this immeasurable compassion (Mahakaruna), one can take up the second vow: "Vexationswithout number we vow to eradicate." The desire to win Supreme Bodhi, convert and liberate sentient beings, aid in the eradication of their distress, etc., should not be an impulse based on idle sentimentality or romantic notions of spiritual life. This noble aspiration can only come to completion provided that there is a strong foundation of wisdom. with wisdom only, and not otherwise, can one spread the Dharma and assist living beings. This wisdom arises from a keen desire to learn and pratice the Buddhadharma. Therefore, the Buddha said, "All Buddha in the three periods arise from learning and pratice". One who is not willing to learn will remail eternally foolish, and what foolish man or woman ever completed the Bodhi Tao, spread Dharma and assisted sentient beings? As there is Immeasurable distress in the lives of sentient beings, there are innumerable methods of Dharma pratice. Therefore, the third vow of great compassion is: "limitless approaches to Dharm we vow to master." When one perceives the suffering of sentientbeings, one vows to enlighten sentient beings without number. When perceiving the distress in one's life and that of others,one vows to eradicate vexations without end. Perceiving the myriad Dharma doors to enlightenment, one vows to master them all. Perceiving the truth of nirvana, one vows to attain the Supreme Bodhi. All Bodhisattvas who determine the Bodhicitta hold there Four Vows of great compassion. There are various conditiion leading to the deterioration of the bodhi- citta and the pratice of Bodhisattva Dharma. These conditions are called parajika, or "defeats", and they are acts or thoughts that break or defeat the Bodhisattva pratice. This same term is used in connection with the monastic Vinaya, where it denotes the first four rules, transgression of which calls for expulsion from the order of bhiksus. The elder Tripitaka Master Hsuan Tsang translated this term as "overcoming by specific conditions." This means the good roots necessary for the pratice of Bodhisattva Dharma are overcome by the specific conditions of unwholesome roots. The first specific condition which leads to the defeat of the Bodhicitta is t he tendency to praise oneself and to slander others. If the Nodhisattva loses his Mahakaruna, he is no longer willing to profit others at his own expense. Being solely concerned with his own name and fame, he loses respect in the eyes of family,friends and society. The second specific condition leading to defeat is seeing someone in a stateof sugffering and anxiety and not lifting a finger to help. Losing one's Mahakaruna, one makes no effort to teach or profit those who may come for assistance but, instead, cultivates miserly tendencies. The third specific conditon leading to defeat is no receiving the repentant or those desirous of following the right path. Losing one's Mahakaruna, one allows himself to bear anger and grudges in his mind and, as a result, is not willing to teach or assist those who are repentant. The fourth specific condition leading to defeat is the act of foolishly deceiving others with pseudo-Dharma. Without wosdom, one manipulates heterodox views, slandering the Buddhadharma and deceiving others with what appears to be Dharma but whichis , in fact, not genuine. If a Bodhisattva falls into any of these categories of defeat, he loses the Bodhicitta and also the qualification of Bodhisattva pratice. Thesefore, one should preserve the qualifications, protect the Bodhicitta and increase the vast storehouse of Bodhisattva Dharma. THE SIX PARAMITAS ----------------- The six Patamitas, or perfections, are the means for realizing the four great vows and completing the Bodhisattva pratice. They are as follows: 1) Dana, generosity or charity; 2) Sila, the precepts or morality; 3) Ksanti, patience or forbearance; 4) Virya, energy and zeal; 5) Dhyana, contemplative pratice or meditation; 6) Prajna, Wisdome or the power to discern reality When one has heard the Mahayana Dharma and develpoed great compassion, the pratice of the six paramitas is the natural next step on the Bodhisattva Path. The great vows, deep as the ocean, should have a mountain of pratice of Six Pharamitas, and filling (or fulfilling) the vows means to complete the Supreme Bodhi of Buddha Fruit. The Tao of Bodhisattva Dharma is the Pratice of the Six Paramitas. The first paramita is Dana, or charity and generosity. The Highest worldly form of this is to give one's body, or even one's very life, for the benefit of others. This is described as internal charity, while the type of generosity regarding personal property. money,time, etc., is referred to as external charity. Beyond Dana, in this internal and external sense, there is a transcendental form, which is the use of one's talents, intellect, scholarship, eloquence,etc., to spread the message of buddhadharma. This is called the almsgiving of Buddha Truth. the principle of Dana is the spirit of self-sacrifice in order to benefit the multitude. The second Paramita is Sila, or morality. As stated above, the discipline of Mahayana Bodhisattva is not only concerned with the negative prohibitions but also with their positive counter- parts. Sila means the cessation of evil and the initiation of the good. This sila is formulated as the 5,8,10 or 250 percepts. The principle of Bodhisattva moral discipline is to attain the state of non-retrogression in one's moral behavior whereby the observation of sila becomes automatic. The third Paramita is Ksanti, or patience and forbearance. Holding onto the objective of doing good, especially in this age of chaos and impurity thuoughout the six realms of sentient beings, is not an easy affair. There are so many adverse circumstances to obstruct the practice of Bodhisattva Dharma. The Bodhisattva, equipped with right view and his practice of the Ksanti Paramita, is able to deal successfully with thes situations, effect his own liberation and aid all other living beings. The Bodhisattva should also develop the capacity for forgiveness, which arises from wisdom. Wisdom perceives that all sentient beings are produced by causal conditions without self-nature and are of the same noture as oneself. The fourth paramita is Virya, or energy. The term "energy" is used in the sense of putting forth energy to win those states of wholesomeness as yet unknown and unwon. One puts forth energy in the practice of the Bodhisattva Dharma and energetically maintians the Bodhicita. Without developing Virya Paramita, one determines the Bodhicitta only temporarily. When meeting with adverse conditions, one is disillusioned and drops the practice. Virya, Then, comes to mean persistence in the face of disillusionment and energetic striving to complete the Bodhi Tao and to win the supreme Buddha Fruit. The fifth Paramita is Dhyana, or contemplative practice. Dhyana, in Sanskrit, means concentration practice and is synonymous with samadhi. Joining the two words, we have the chinese phrase Ch'an-Ting. The original meaning of Ch'an-Ting is to concentrate the mind on one point. The effort of contemp- lation is the tonic of spiritual health. One studying the Bodhisattva Tao who cannot control his confused and disorderly mind must necessarily practice Ch'an-Ting and develop light and power and the ability to be unmoved by desires. Ch'an-Ting is the source of all wisdom and equanimity and the means to complet- ion of the Bodhisattva Tao. The sixth Paramita is Prajna, or wisdom. Although all worldly knownledge and learing are thought of as wisdom, the wisdom tradition of the Buddhadharma is no quite the same. Acccording to the Buddham, wisdom is the ability to recognize the truth behind the temporary show of appearances and to possess confidence regarding this truth. The method of pratice leading to wisdom, called Ch'an-Ting, encourages us not to seek anything but to unite ourselves with the Truth. This is called Original Wisdom and it encompassess discriminat- ive wisdom, sothough its scope and the approach to it are different. Original wisdom is the apprehension of the truth that all things arise from causal con- ditions, have no self-nature and are, therefore, void. The very essence of those six Paramitas is wisdom, and the way of wisdom is the Bodhisattva Tao. The Sanskrit term "Paramita" means "Gone across to the other shore. "The practice of these Pramitas can lead one across the sea of birth,death and destress to the other shore of peace and truth -- i.e., Nirvana. The purified mind and wholesome behavior that arises through the pracitce of the six Paramitas are praised by all sages, ancient and modern. Perceptively, Chuang T'se observed long ago: " The body as rotten wood, the mind as cold ashes, losing all things, beyond the world." Another Chinese sage, Lao T'se, also insightfully noted: "Actions like the folw of water, mind calm as a mirror; the sounds of the world appear as an echo." THE FOUR ALL-EMBRACING VIRTUES ------------------------------ Another Bodhisattva-Dharma tool used to benefit others and oneself is that of the four All-Embracing Virtues. Dana, in this sense, means giving what others like to them in order to lead them to become receptive and to lean toward the truth. Priyavacana means affectionate and beautiful speech used for the same reasons as Dana. Arthakrtya means conduct profitable to others and is used in the same way as Dana and Priyavacana. Smanarthata means cooperation with and adaptation to others for the sake of leading them to the truth. As Avalokitesvara appeared in 32 form, one, similarly, should mainfest all kinds of forms to convert and aid skillfully all sentient beings. Depending on our wisdom, we practice the Six Paramitas and the four All- Embracing Virtures and complete the Tao of Bodhisattva Dharma. Each individual, according to his position -- Whether it be farmer, soldier, laboror, educator, politician, businessman, monk or nun, etc. -- can determine the Bodhicitta. The unfolding of this Bodhicitta lies in the practice of Bodhisattva conduct, spreading the truth of Buddhadharma, and establishing the practicality of the Teachings as a way of life in a genuinely humane society and culture. The principle of his practice is that the spirit is consistent though the circumstances vary. The Bodhisattva Tao should have no restrictions depend- ent on time and place but should respond freely and spontaneously according to circumstances. May all sentient beings practice the Bodhi Tao and arrive at the Supreme- Buddha-Fruit stage! GLOSSARY -------- Anuttara Sanyak Sambodhi: The incomparably complete, perfect ------------------------ Awakening experienced by Buddhas. Apaya-bhumi: State of woe; the three realms of existence characterised ----------- by extreme discomfort and delusion, i.e., hell-states, animail birth and hungry ghosts, or pretas. Arahant: Lit, accomplished one; one who has destroyed the fetters ------- and defilements binding one to the wheel of birth and death. One who has extinguished, in himself, craving, aversion and delusion. Arthakrtya: one of the four All-Embracing Virtues; performance ---------- of conduct profitable to others in order to lead them toward the truth. Bhiksu: A Buddhist monk who has taken the higher ordination ------ and the 250 precepts. Bhiksuni: A Buddhist nun who has taken the higher ordination -------- and 350 precepts. Bodhi: enlightenment or awakening. ----- Bodhicitta: Lit, enlightened mind or heart; the determination ---------- or vow to develop and pratice the Bodhisattva path to Supreme Awakening. Bodhisattva: Lit., enlightened being; one who has determined ----------- the Bodhicitta and pratices the six Paramitas, the four Great Vows, the All-Embracing Virtues,etc. Brahmacarya: Lit., Brahma or purified life, ususally connoting the ----------- pratice of celibacy. Buddha: Lit., the Awakened One ; one who through aeons of ------ spiritual development has attained Anuttara Samyak Sambodhi. This epithet usually refers to Sakymuni Buddha, Who lived abd taught in India some 2,600 years ago. Buddhadharma: The Teaching of the Buddha. ------------ Buddharupa: A statue or image of the Buddha, used for devotional ---------- purposes. Ch'an-Ting: Lit., "mind still and quiet"; the Chinese translation ---------- of the Sanskrit terms Dhyana-samadhi, meaning deep contemplative pratice or yogic absorption. Citta: Mind or heart, the two terms being synonymous in Asian ----- religious philosophy. Dana: The pratice of generosity or charity; one of the Paramitas ---- as well as one of the All-Embracing Virtues,Where it means, in the latter, giving others what they want just to lead them towards the truth. Devas: The inhabitants of the heavenly realms, Which are characterised ----- by long life, joyous surroundings and blissful stated of mind. In the Buddhist tradition, these states are understood to be impermanent, not eternal. Dharma: Lit., that whgich upholds. Dharma has no exact equivalent ------ in English. It can mean variously: the Buddha's teaching, the laws of the universe, the nature of things, any and all phenomena, the real or unreal, etc. When understood as the perfect Teaching of the Awakened One, it constitutes the second of the Three precious Jewels and the Three efuges. Dharmadhatu: Lit., dharma element or realm, wherever the principles discovered ----------- by the Buddha are in operation, i.e., everywhere. Also, all phenomena and and mounema and their underlying nature. Dhyana: The practice of concentration, i.e., meditation. Also, more ------ specificsally, the four form concentrations and the foru formless concentrations. Dviyana: Lit., two vehicles. The two vehicles or practice paths of Sravakayana ------- and Pratyekabuddhayana. Four Great Vows: The four vows held by all Bodhisattvas. These vows are called --------------- great because of the wondrous and inconceivable compassion involved in fulfilling them. They are as follows: Sentient beings without number we vow to enlighten; Vexations without end we vow to eradicate; Limitless approaches to Dharma we vow to Dharma we vow to master; The Supreme Awakening we vow to achieve. Hinayana: The lesser Vehicle; a term applied by the Mahayana to those schools -------- of Buddhism that practice to attain the fruits of Sravakayana and Pratyekabuddhayana and do not attempt to attain the Anuttara Samyak Sambodhi of a Buddha. Icchantika: One who has no interest in the path to Awakening, or one whose ---------- good roots are completely covered. Karma: Volition, volitional or intentional activity. Karma is always followed ----- by its fruit, vipaka. Karma and vipaka are oftentimes referred to as the law of causality, a cardinal concern in the Teaching of the Buddha. Ksanti: Patience or forbearance, one of the six Paramitas. ------ Maitri: Loving-kindness. ------ Mahakaruna: Great compassion. ---------- Mahayana: Lit., great vehicle, a name held by those schools of Buddhism that -------- advocate the path to the Supreme Awakening of a Buddha and the crossing over of all sentient beings to the shore of peace and truth. Nirvana: The deathless; the cessation of all suffering. The very opposite of ------- the Wheel-of-Birth-and Death; it is what those in the Buddhist tradition aspire to experience. The Absolute, which transcends designation and mundane characterization. Parajika: Lit., defeat or the conditions leading to the defeat of the -------- Bodhicitta. Also, the conditions leading to the defeat of the bhisku life. Paramita: Lit., that which crosses over; the Six Perfections, namely: Sana, -------- or generosity; Sila, or morality; Ksanti, or patience, Virya, or energy; Dhyanam or meditation, and Prajna, or wisdom. Prajna: Fundamental wisdom or insinght; one of the Pramitas. ------ Pratyekabuddha: A solitary Buddha; one who has achieved Awakening through -------------- insight into the dependent origination of mind and body. Pratyekabuddhas lead only solitary lives, and they do not teach the Dharma to others nor do they have any desire to do so. Pretas: Hungry ghosts, who are tormented by continual and unsatisfied cravings. ------ The preta-realm is one of the three state of woe (apaya-bhumi) and one of the six realms of existence. Priyavacana: Lit., loving or affectionate speech. This beautiful and ----------- affectionatte speech is one of the four All-Embracing virtues and is used to lead sentient beings toward the truth. Samadhi: Deep concentration; the state of one-pointedness of mind characterized ------- by peace and imperturbability. Samadhi is also one of the Paramitas and is indispensabele on the path to Bodhi. Samanarthata: Cooperation with and adaption to others for the sake of leading ------------ them towards the truth. Samanarthata is one of the four All- Embracing Virtues. Sangha: Lit., harmonious community. In the Buddhadharma, Sangha means the ------ order of bhiksus, sramaneras and sramanerikas. Another meaning is the Arya Sangha, attained one of the four stages of sanctity. Also, the Bodhisattva Sangha. Siksamana: A lay-disciple who maintains the eight precepts, either temporarily --------- or as preparation for leaving home. Sila: Moral precepts. These number 5, 8, 10, 250 or 350. Also, one of the ---- Paramitas. Sutra: A discourse by the Buddha or one of his major disciples. The Sutra ----- collection is one of the three divisions of the Buddhist scripture. Sramanera: A novice monk holding the 10 precepts. --------- Sramanerika: A novice nun holding the 10 precepts. ----------- Sravaka: A disciple who hears the Teaching personally from a Buddha and ------- observes the practices on the path to Arahant-ship. Tao: Path or way. The Sanskrit equivalent to this chinese term is marga. --- Ten Virtues: The virtuous modes of behavior, which are the positive ----------- counterpart to the five precepts. Theravada: Lit., the Way of the Elders. The Buddhist tradition, the --------- scriptures of which are recorded in the pali language; this tradition advocates the Arahant path. Three Poisons: Craving, aversion and delusion; also, these are termed the three ------------- root-stains or the three roots of unskillfulness. Three Precious Ones: Buddha, Dharma and Sangha; sometimes referred to as the ------------------- Teacher, the Teaching and the Taught. Three Refuges: Taking refuge and possessing confidence in the Buddha's ------------- Awakening, in his teaching and in the Sangha of enlightened disciples. Three Vehicles: The yanas of Sravakas, Pratyekabuddhas and Buddhas. -------------- Upasaka: The male lay-disciples of the Buddha, characterized by their ------- maintenance of the five precepts and Three Refuges. Upasika: The female lay-disciples of the Buddha, characterized by their ------- maintenance of the five precepts and the Three Refuges. Vinaya: Disciplined conduct, referring specifically to the monastic rules for ------ the disciples who have left home; also, one of the three divisions of the Buddhist scriptures. Virya: Energy; the energy necessary to maintain and progress in spiritural ----- development. Also, one of the Paramitas.