Huayen Reading Materials in English

Thanks Dr Tony Prince for providing me with the following information:

Tom Cleary (Entry into the Realm of Reality: the Guide) consisting of extracts from the wonderful commentary on the Sutra by Li Tungxuan .

Garma C.C. Chang's "The Buddhist Teaching of Totality: The Philosophy of Hwa Yen Buddhism" (1971).

Francis Cook's "Hua-Yen Buddhism: The Jewel Net of Indra " (1977) . Cook, who died recently, was a Zen practitioner and he based the book on his PhD thesis.

D.T.Suzuki's third series of "Essays in Zen Buddhism" contains some information about the Avatamsaka Sutra.

Robert Buswell's detailed study of the Korean master Chinul, "The Korean Approach to Zen", includes a lot of quotations from Li Tungxuan, who had a profound influence on Chinul and on Korean Buddhism generally.

Robert Gimello and Peter Gregory's "Studies in Ch'an and Hua-yen" contains some essays on Huayen, as the title indicates.

S.B. Park's "Buddhist Faith and Sudden Enlightenment" draws on Huayen material.

There is also acomparison of Whitehead's philosophy and Huayen in Steve Odin's "Process Metaphysics and Hua-yen Buddhism".


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Lung Zhi added:

Venerable Haiyun Jimeng's "The Dawn of Enlightenment: The Opening Passage of Avatamsaka Sutra with a Commentary"

Cheng Chien Bhikshu's "Manifestation of the Tathagata: Buddhahood According to the Avatamsaka Sutra"

Thomas Cleary's "The Flower Ornament Scripture: A Translation of The Avatamsaka Sutra"

Thomas Cleary's "Entry Into the Inconceivable: An Introduction to Hua-Yen Buddhism"

Hsuan Hua's "The Vows of Samantabhadra"


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If any of you knows of more English Huayen materials, kindly let me know.

Thank you in advance.

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First hand answer

HeShang's (Venerable Haiyun Jimeng) classification:

The Enlightened: The one who is able to describe the references or experience first hand.

The ideologist: one who researches on the first hand references and converts it into second hand resources.

The philosopher: one who researches on the second hand references and converts it into third hand resources.

The scholar: one who researches on the third hand references and converts it into forth hand resources.

The specialist or craftsman: one who researches on the forth hand references and converts it into fifth hand resources.

See how HeShang has his own first hand answer to most of the things...

Essence, Manifestation and Function

Here are some questions raised by my friend:

1."Why is there something instead of nothing?"
2."If all IS "nothing", what is the point of it all?"
3."If the mind is no-thing (and we get some kind of "enlightenment"), what is the purpose. "We" now know how the universe IS (in some sense of "knowing"), but what then?
4."If the universe is constantly expanding, into WHAT is it expanding?"

Based on these questions, I like to suggest that we need to understand the three aspects of all phenomena : the Essence, the Manifestation (form/appearance) and the Function(usage/application/purpose).

The Essence of all phenomena is emptiness (or nothingness) as it has no substance and inconceivable.

Manifestation takes place due to dependent originations (causes and factors). When the causes and factors disappear, manifestation no longer or cannot take place.

Function takes place in many dimensions and aspects, like the Net of Indra, all inter-related and inter-dependent.

This is the over-simplified version of the answer. A deep and detail explanation will required hours of discussion.

Wish that this will arouse some of the readers to study more about Huayen.

Try to use more of the sensation aspect and less of the rational thinking aspect of our ability, a different realm will appear to you.

Develop our own mode of thinking

I was with Master Haiyun for a week in Ann Arbor, his reply to many existential questions raised by us:

Illusive Life consists of three elements:
1) Memory
2) Logical Reasoning
3) Pre-determinate Goal/Objective

Authentic Life consists of three elements:
1) Faith
2) Quest for Existential/Ultimate Truth
3) Wisdom

Authentic Life is attained through:
1) Quest for Existential/Ultimate Truth (Raising existential doubts)
2) Searching, Scrutinizing, and Re-assurance (Groping)
3) Resolving the difficulties or problems right in front of you at present (daily life issues)

Master Haiyun suggested that we should write down all (existential) questions in a journal on a regular basis.

We should keep on raising questions in our mind; having them written down in the journal without asking anyone for the answers. We keep on asking, searching, transcending and rectifying. By the time we have 4000-5000 questions, we should be able to have answers for the first 1000 questions ourselves. The answers to these existential questions should be self-reflective, arise from our heart, grown with our nature. Answers provided by others through words are ineffective. Only through self-examining and self-assurance, we can evoke the wholesome intrinsic nature (Factors of Life) within us.

Questions are fragmentary. The true answer lies in having developed one’s own “Mode of Thinking”. Master Haiyun wants to teach us the method of how to develop our own mode of thinking. However as an individual, we have to research and construct on our own. The deeper the intensity of the questions and the higher the frequency of the questions lead to more advanced attainments.

Keeps on raising the questions, having faith and wisdom will developed.

Recorded by Lung Zhi

Meditation on Loving-kindness

Gunasekera forwarded me the following from Ken and Visakha Kawasaki:
Would like to share with you...


Meditation on Loving-kindness

May my mind be filled with the thought of loving-kindness.
May I be generous.
May I be gentle.
May I be relaxed.
May I be happy and peaceful.
May I be healthy.
May my heart become soft.
May my words be pleasing to others.
May I be a source of peace and happiness.
May I be free from fear, tension, anxiety, worry, and restlessness.

May the minds of my teachers be filled with the thought of loving-kindness.
May they be generous.
May they be gentle.
May they be relaxed.
May they be happy and peaceful.
May they be healthy.
May their hearts become soft.
May their words be pleasing to others.
May they be free from fear, tension, anxiety, worry, and restlessness.

May the minds of my parents and dear ones be filled with the thought of loving-kindness.
May they be generous.
May they be gentle.
May they be relaxed.
May they be happy and peaceful.
May they be healthy.
May their hearts become soft.
May their words be pleasing to others.
May they be free from fear, tension, anxiety, worry, and restlessness.

May the minds of all strangers be filled with the thought of loving-kindness.
May they be generous.
May they be gentle.
May they be relaxed.
May they be happy and peaceful.
May they be healthy.
May their hearts become soft.
May their words be pleasing to others.
May they be free from fear, tension, anxiety, worry, and restlessness.

May the minds of all unfriendly persons be filled with the thought of loving-kindness.
May they be generous.
May they be gentle.
May they be relaxed.
May they be happy and peaceful.
May they be healthy.
May their hearts become soft.
May their words be pleasing to others.
May they be free from fear, tension, anxiety, worry, and restlessness.

May the minds of all living beings be filled with the thought of loving-kindness.
May they be generous.
May they be gentle.
May they be relaxed.
May they be happy and peaceful.
May they be healthy.
May their hearts become soft.
May their words be pleasing to others.
May they be free from fear, tension, anxiety, worry, and restlessness.

May my mind be free of greed, anger, aversion, hatred, jealousy, and fear.
May the thought of loving-kindness embrace me and envelope me.
May every cell, every drop of blood, every atom, and every molecule of my entire body and mind be charged with the thought of friendliness.
May my body be relaxed.
May my mind be relaxed.
May my body and mind be filled with the thought of loving-kindness.
May the peace and tranquillity of loving-kindness pervade my entire body and mind.

May the minds of everyone in this room be free from greed, anger, hatred, jealousy, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.
May the minds of everyone in this building be free from greed, . . .
May the minds of everyone in this street be free from greed, . . .
May the minds of everyone in this city be free from greed, . . .
May the minds of everyone in this region be free from greed, . . .
May the minds of everyone in this nation be free from greed, . . .
May the minds of everyone on this continent be free from greed, . . .
May the minds of everyone in this universe be free from greed, anger, hatred, jealousy, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.

May every being touched by these thoughts of loving-kindness be free from greed, anger, hatred, jealousy, and fear.
May they be happy-hearted.
May they be free from worries and troubles.
May all beings in all directions throughout the universe be happy.
May they have good fortune.
May they be prosperous.
May they have good friends
May they be filled with loving-kindness, abundant, exalted, and measureless
May they be free from enmity affliction, and anxiety.
May they live happily.

May all those who are imprisoned legally or illegally, all who are in police custody anywhere in the world waiting trials meet with peace and happiness.
May they be free from greed, anger, hatred, jealousy, and fear.May these thoughts of loving-kindness embrace them and envelope them.
May all who are in hospitals suffering from sickness meet with peace and happiness.
May they be free from pain, afflictions, depression, disappointment, dissatisfaction, anxiety, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their bodies and minds.
May all mothers who are in pain in delivering babies meet with peace and happiness.
May they be free from pain, afflictions, depression, disappointment, dissatisfaction, anxiety, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.

May all parents taking care of their children meet with peace and happiness.
May they be free from pain, afflictions, depression, disappointment, dissatisfaction, anxiety, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.
May all children abused by adults in any way meet with peace and happiness.
May they be free from pain, afflictions, depression, disappointment, dissatisfaction, anxiety, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.

May all rulers be gentle, kind, generous, compassionate, and considerate
May they have the best understanding of the oppressed, the underprivileged, the discriminated, and the poverty-stricken.
May their hearts melt at the suffering of these unfortunate citizens.
May they be free from pain, afflictions, depression, disappointment, dissatisfaction, anxiety, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.
May the oppressed, the underprivileged, the discriminated, and the poverty-stricken meet with peace and happiness.
May they be free from pain, afflictions, depression, disappointment, dissatisfaction, anxiety, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.

May all beings in all directions, all around the universe be happy.
May they have good fortune.
May they be prosperous.May they be famous.
May they have good friends.After death may they be reborn in a happy destination.
May they be reborn in the heavens.

SADHU! SADHU!! SADHU!!!

Please visit our websites

Buddhist Relief Mission: < http://www.brelief.org/ <http://www.brelief.org/> >
Relief Notes: < http://home.earthlink.net/~brelief <http://home.earthlink.net/~brelief> >
Sri Lanka reports: < http://www.brelief.org/reports/

Jayamangala Gatha video: www.youtube.com/watch?v=LXa5mw97b-I

Serenity as a Factor of Awakening

Week of July 17, 2005 – Serenity as a Factor of Awakening

The fourth factor in the Seven Factors of Awakening is Serenity. Like the Rapture factor, Serenity is not mentioned explicitly anywhere else in the 37 Aids to Enlightenment.

Serenity, also known as Pliancy or Elimination, denotes:
1) Elimination of pressure, tension and strain on the body so that it stays light, flexible and at ease.
2) Removal of anxiety, stress, oppression and impurities in the mind so it is free and at ease
3) Elimination of all worries and deception, attaining tranquility
4) The light and blissful bodily feeling that accompanies deep states of meditation; also, the continuing after-effect of this condition
5) The mental function of making the person flexible and adaptable, and the mind skillful in handling affairs

In the vertical mode of thinking, after one has practiced discrimination in the teaching, performed persistence and experienced rapture, serenity is the natural effect that occurs. Serenity is a good indicator of whether one is practicing correctly or making progress on the Bodhi Path.

In the lateral mode of thinking, the Five Faculties of Conviction, Persistence, Mindfulness, Concentration and Discernment lead to the application of or correlate to the Serenity factor of awakening. Thus one can attain Serenity either through the practice of the previous three factors of awakening or the five faculties.

We have been investigating and observing the correlation of & interdependence between mind and body in our meditation class. Our bodily conditions affect our mind, and likewise, our mental states affect our health. Rapture increases energy level, which in turns reduces desires and greed; hence the body is less attached to clinging (pressure) and more contented and at ease. When the body is relaxed and at ease, it reverts to its optimum state of health, which is light and flexible. Rapture also diminishes hatred and anger, which helps make the mind tranquil and contented. When the mind is tranquil, it is much more sharp and skillful. Thus it is very important to stay relaxed and joyful (contented).

I would like to digress from the topic a little bit and mention the significance of appreciation. When we are grateful, we will be joyful, gratified and contented; we fill ourselves with positive emotions, which in turn promotes our energy level. However, if we are not grateful, we may overcome ourselves with prejudice, grievances and disappointments, which will easily lead to all kinds of negative emotions and drain our energy tremendously. So, be more appreciative always!

There are two kinds of liberation: “liberation through wisdom” and “liberation through body (mind/heart).” Serenity belongs to the liberation through body. With Serenity, the body and mind gradually undergo the stages and transformations into liberation, whereas the liberation through wisdom does not require the body (mind/heart) to undergo any changes.

A sound mind is a prerequisite to a healthy body; body and mind are two sides of the same coin. Be less attached, relax your body and open up your mind!

Joy as a Factor of Awakening

Week of July 10, 2005 – Rapture (Joy) as a Factor of Awakening

The third factor in the Seven Factors of Awakening is Rapture. Unlike other factors, Rapture is not mentioned explicitly anywhere else in the 37 Aids to Enlightenment.

Rapture, also known as joy, denotes:
1) Rejoicing in the truth
2) Happiness that arises when the mind receives the true dharma - the feeling of delight and contentment in dharma
3) The pleasure that is derived through the discrimination of the mental (sixth) consciousness
4) The mental factor that belongs to the group of mental formations and is reflected in physical sensations

In the vertical mode of thinking, after one has first discriminated, investigated and evaluated various methods of practice and, finally, chosen the correct method that fits best, then, second, put in the proper effort or endeavor that is necessary to the application of the practice in order to advance, rapture is the natural outcome that follows.

In the horizontal mode of thinking,
1) The Four Bases of Mindfulness lead to the application of or correlate to the first factor of “Discrimination on the teaching”
2) The Four Efforts lead to the application of or correlate to the Persistence factor of awakening
3) The Four Bases of Miraculous Power lead to the application of or correlate to the Rapture factor of awakening
4) The Five Faculties lead to the application of or correlate to the Serenity factor of awakening
5) The Five Strengths lead to the application of or correlate to the Mindfulness factor of awakening
6) The Seven Factors of Awakening lead to the application of or correlate to the Concentration factor of awakening
7) The Noble Eightfold Path leads to the application of or correlates to the Equanimity factor of awakening

As mentioned in the last email, once we derive joy from our practice, or in Buddhist terms, “realize the Joy in the Dharma”, this joy will become a driving force and provide tremendous zeal and energy to enable us to overcome all obstacles and difficulties. When Rapture arises, it increases our energy level and thus reduces desire, removes hatred and anger, strengthens concentration and brings in tranquility, which helps us to prevail over ignorance.

This Rapture is not attained through an external stimulus but is derived internally through our practices and understanding/realization of the Dharma. Rapture is experienced during the first and second levels of Jhana. There are various levels and kinds of rapture.

According to the Satipaṭṭhāna Sutta, "Whenever in him who is steadfast in energy arises super-sensuous rapture, he knows well that he has attained and developed the Rapture factor of enlightenment."

Once you have attained and developed the Rapture factor of awaking, this joy will reside in you at all times, the four elements in your body will have been transformed and the three poisons of desire, hatred and ignorance within you will have lessened. Thus Rapture is a very good indicator of whether you are practicing on the right path as well as providing you with tremendous zeal and energy to further advance in your practice.

Let’s develop the Rapture factor of awakening by helping each other in our practice and sharing our joy in hearing the Huayen Dharma!

Persistence as a Factor of Awakening

Week of July 10, 2005 – Persistence as a Factor of Awakening

The third factor in the Seven Factors of Awakening is Persistence. Persistence or effort is present in all seven sets of the 37 Aids to Enlightenment either implicitly or explicitly; it is a very important and vital element.

The Seven Sets of the 37 Aids to Enlightenment:
1) The Four Bases Of Mindfulness – (implicit)
2) The Four Efforts – (explicit)
3) The Four Bases of Miraculous Power – third base (explicit)
4) The Five Faculties – second faculty (explicit)
5) The Five Strength – second strength (explicit)
6) The Seven Factors of Awakening – second factor (explicit)
7) The Noble Eightfold Path – sixth path (explicit)

Persistence, also known as perseverance or effort, denotes:
1) Making effort at practice
2) Zeal or non-retreating progress
3) Practicing the true teaching restlessly
4) Strenuous and sustained effort to overcome laziness
5) Strength of character and the persistent effort for the well-being of others
6) Right endeavor to attain concentration

In the absence of sustained efforts in practicing Insight Meditation, craving slips in and the meditator comes under its influence. Right effort or persistence is required to overcome laziness and deviation from concentration.

After one has discriminated, investigated and evaluated various methods of practice and, finally, chosen the correct method that fits best, proper effort or endeavor is necessary to the application of the practice in order to advance. The factor of Discrimination on the teaching requires the practitioner to make prudent and proper subjective judgments; likewise, the factor of Persistence requires one to put in prudent and proper personal effort.

Persistent effort is necessary for all practice in order to progress and advance. Thus in the beginning of all our practices, we may need to deliberately put in time and effort. However, after a while, persistence should become part of our nature and we should not have difficulties in pursuing our practice. If one still has to struggle to put in an effort after a lengthy period of practicing, something is wrong or incorrect; one should evaluate the situation thoroughly.

Once we derive joy from our practice, or in Buddhist terms, “realize the Joy in the Dharma”, this joy will become a driving force and provide tremendous zeal and energy to enable us to overcome all obstacles and difficulties. Joy is the next factor of Awakening, which we will talk about in our next email.

We have discussed Persistence in various aspects in the different sets of the 37 Aids. Notice how persistence plays different roles and positions in each set – their interdependence and correlation – that is Discrimination on the teaching!

Learning Buddhism is so much fun, you just have to be persistent enough to “realize the Joy in the Dharma.”

Keep on practicing and develop the Persistent Factor of Awakening!

Discrimination on the teaching as a Factor of Awakening

Week of June 12, 2005 – Discrimination on the teaching

The sixth set (twenty-third to twenty-ninth aids) of The 37 Aids to Enlightenment is the Seven Factors of Awakening or The Seven characteristics of Bodhi. The seven factors are:
1) Discrimination on the teaching or method of practice – also known as Analysis of qualities, Choosing the correct method.
2) Persistence – also known as Perseverance, Making effort at practice.
3) Rapture – also known as Joy, Rejoicing in the truth.
4) Serenity – also known as Attainment of pliancy or tranquility.
5) Mindfulness
6) Concentration
7) Equanimity – also known as Renunciation

The seven factors of awakening are very important tools for the cultivation of Buddhism. No matter which method of practice one chooses, these seven characteristics should be present. The first factor in the Mahayana tradition is the Discrimination on the teaching, whereas in the Theravada tradition, it is Mindfulness.

Discrimination on the teaching denotes:
1) Analysis of Dharma
2) Discrimination between true and false
3) Investigation of various methods of practice
4) Correctly evaluating the teaching
5) Choosing the correct method for oneself

All of the previous aids: The Four Bases of Mindfulness, The Four Right Efforts, The Four Bases of Miraculous Powers, The Five Faculties and The Five Strengths indicate to the practitioners what can be done or should be done. Whereas the Discrimination on the teaching points out that the practitioners should fully understand the Dharma, discriminate, investigate and evaluate various methods of practice and, finally, choose the correct method that fits them best. This factor requires the practitioner to make a prudent and proper subjective judgment.

If one has cultivated all of the previous aids, or at least the Four Right Efforts, The Five Faculties and The Five Strengths, one should have a good grasp of the fundamentals of Buddhist practice. With the Discrimination on the teaching, one should thoroughly differentiate the various Schools of Buddhist teachings, find out the essence of each teaching and choose a teaching that fits one best. Eventually, every Buddhist School of teachings can lead one to the attainment of Anuttara-Samyak-Sambodhi, providing they are genuine Buddhist teachings. The issue is that one must be able to take hold of the essence of that School and be very clear on the know-how of the teaching of that School.

Chanting of the mantra is a tool; one can practice Ch’an, Pure Land, Tantric or Discipline while chanting. If one focuses the mind on the chanting with no wandering thoughts, one is practicing Ch’an. If one’s mind is on the Buddha (enlightenment) while chanting, so that onethat one is aware of the sound, the listening, the ability to observe while chanting, one is practicing the Pure Land school of teaching. If one’s focus is on the know-how of the sounds, the bodily changes, or the contemplation of the mantra syllables, one is practicing Tantric. And if one’s focus is on persistence, duration, sitting position and the physical aspects of the chanting, one is practicing Discipline. Thus one must understand the essence (know-how) of the method of teaching one is practicing to be able to get the most out of it.

Buddhism is very rational and requires understanding with an investigating mind. Buddhist teaching helps to develop understanding of the bodily and mental phenomena. In the Satipaṭṭhāna Sutta it is stated that 'Whenever endowed with mindfulness, he wisely investigates, examines and ponders over the Law; he knows well that he has attained and is developing the dharmavicaya factor of enlightenment'.

Investigate your method of practice and develop the Discrimination Factor of Awakening!

The Faculty and Strength of Wisdom

Week of June 5, 2005 – The Faculty and Strength of Wisdom

The faculty and strength of wisdom is the fifth set of Faculties and Strengths. They are the elementary result of all practices and cultivation, and the fundamental essence for liberation and enlightenment. The faculty and strength of wisdom is imperative for the attainment of Supreme Universal Perfect Wisdom (Anuttara-Samyak-Sambodhi).

May I divert a little bit and clarify the differences between: Mindfulness, Concentration, Contemplation, Wisdom and the Supreme Universal Perfect Wisdom?

Mindfulness involves concentration (shamatha/samatha) and contemplation (vipassana/vipasyana).

Concentration entails meditation, absorption, abstraction: it is the physical aspect of mindfulness.

Concentration tends to lean more toward the liberation of the body. According to the Complete Enlightenment Sutra, there are three types of concentration: namely Shamatha (emphasizes concentration), Samadhi (emphasizes wisdom) and Jhana (emphasizes equally concentration and wisdom). For the meditation class in Mississauga, the Hua Yen Ch’an that we are learning is Jhana.

Contemplation entails discernment, discrimination: it is the mental aspect of mindfulness. Contemplation tends to lean more toward the liberation of the mind.

Wisdom (Prajna) here refers to understanding, insight, and intelligence. It consists of concentration and contemplation. It is the principal means of attaining Supreme Universal Perfect Wisdom (Anuttara-Samyak-Sambodhi), through its revelation of the reality of all things.

Supreme Universal Perfect Wisdom (Anuttara-Samyak-Sambodhi) is the wisdom of Buddhahood. It is an attribute of every Buddha, a defining characteristic of all Buddhas.

Many literatures and learners use these terms interchangeably without differentiating among them, which I find rather confusing. I hope I have provided some useful clarification here.

The faculty and strength of wisdom is related in particular to the following Aids of Enlightenment:
1) The Miraculous Power of Wisdom.
2) Analysis of Qualities as a Factor of Awakening – discrimination of true & false
3) Equanimity as a Factor of Awakening – detachment of all thoughts from external things
4) Right View of the Eightfold Path – free from common delusion
5) Right Aspiration of the Eightfold Path – right thought and purpose

In the beginning stage, we may cultivate the faculty of wisdom by practicing “The Five-fold Procedures for Quieting the Mind” and “The Four Bases of Mindfulness”. These practices help us to develop and strengthen our faculty of conviction, persistence, mindfulness and concentration, which in turn lead to developing and strengthening our faculty of wisdom.

Wisdom can also be cultivated through contemplation and the raising of existential doubts. The basic stages of contemplation are:

The rising of awareness- aware of the ability to be aware, the object of awareness, and the relationship/interaction between the two.
The focusing of attention – ability to focus your attention on your awareness for a period of time. The ability to be aware, the object of awareness, and the relationship/interaction between them becoming “one”.
Perceiving – ability to perceive reality or matters as such. For example, to be able to perceive that the five aggregates are “empty”, and thereby to transcend all suffering, as is stated in the Heart Sutra.

The strength of wisdom is particularly important for the transformation of the consciousness element of the Five Aggregates. The Five Aggregates (or Five Skandhas) are the five components of an intelligent being, especially a human being. The Five Aggregates are: 1) Matter (Rupa); 2) Feeling (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).

Consciousness is the mental faculty in regard to perception and cognition, discriminative of affairs and things. It is associated with the faculty or nature of the mind. Of the Five Aggregates, Consciousness is not as easy to transform as Perception and Feeling. The strength of wisdom assists one to transform the consciousness element of the Five Aggregates into Mirror-Like Primordial Awareness (The Wisdom of Neutral Perception).

Mind leads the world and wisdom leads the mind!

Cultivate your faculty of Wisdom and your will be on the Bodhi Path to Enlightenment.

The Faculty and Strength of Concentration

Week of May 29, 2005 – The Faculty and Strength of Concentration

The faculty and strength of concentration is the fourth set of Faculties and Strengths. They are the basic foundation for all practices and cultivation, especially for the attainment of Wisdom. The faculty and strength of concentration is vital for our cultivation in order for us to advance.

This faculty and strength of concentration is different from the Third Base of Miraculous Powers: the miraculous power of concentration. The miraculous power is a natural by-product of and a yardstick of our cultivation, whereas the faculty of concentration is a natural ability within us that can be cultivated into the strength of concentration.

It is related in particular to the following Aids of Enlightenment:
1) The Four Bases of Miraculous Power: Desire, Effort, Concentration, and Wisdom.
2) Rapture as a Factor of Awakening – rejoicing in the truth
3) Serenity as a Factor of Awakening – attainment of pliancy
4) Concentration as a Factor of Awakening
5) Equanimity as a Factor of Awakening – detachment of all thoughts from external things
6) Right Concentration of the Eightfold Path.

In the beginning stage, we cultivate the faculty of concentration by practicing “The Five-fold Procedures for Quieting the Mind” and “The Four Bases of Mindfulness”. These practices help us to develop and strengthen our faculty of concentration. Concentration (Shamatha/Samatha) and Contemplation/Discernment (Vipassana/Vipasyana) are the two wings that are required for the attainment of Wisdom (Prajna).

There are basically two kinds of concentration: Shamatha and Samadhi.

Shamatha means concentration, calmness, and tranquility. As defined in the Hua Yen Glossary: the purpose of Shamatha meditation is to attain deep concentration by focusing the mind on a single object. The result of Shamatha meditation is a state of happiness achieved through the attainment of some kind of deep concentration such as absorption (dhyana) or access concentration (upacara-samadhi), but by itself it does not enable us to rightly understand mental and physical phenomena as they really are. A Shamatha meditator usually takes some specific physical object, symbol or mental image as the object of meditation.

Samadhi refers to deep concentration of mind, which, in turn, gives rise to insight wisdom (Prajna). It is the application of concentration and insight in daily life; applied meditation.

Generally speaking, the strength of Shamatha can be developed through meditation and physical practices; for example sitting meditation, walking meditation, writing out of the Sutra. The strength of Samadhi is developed through contemplation, raising of existential doubts, being wholeheartedly and skillfully mindful. “The Chapter on Purifying Practice in the Hua Yen Sutra” is a good starting point for the learning of Samadhi.

The strength of concentration is particularly important for the transformation of the matter elements of the Five Aggregates. The Five Aggregates (or Five Skandhas) are the five components of an intelligent being, especially a human being. The Five Aggregates are: 1) Matter (Rupa); 2) Feeling (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).

Matter or materiality is the physical form related to the five organs of sense. The four great essentials - earth element, water element, fire element and wind element – are the primary material elements. Of the Five Aggregates, matter is not as easy to transform as Perception and Feeling. The strength of concentration assists one to transform the matter element of the Five Aggregates into Primordial Awareness of Dharmadhatu (Dharmadhatu Wisdom).

In the physical aspect, concentration helps us to transform the four elements of our body. This transformation is essential for the attainment of the Jhanas (Mental absorption). In the mental aspect, concentration facilitates contemplation; both, in turn, lead to the attainment of Wisdom.

Cultivate your faculty of Concentration and keep on Practicing!

The Faculty and Strength of Mindfulness

Week of May 22, 2005 – The Faculty and Strength of Mindfulness

The faculty and strength of mindfulness is the third set of Faculties and Strengths. They are the core of all practices and cultivation. Their importance and magnitude cannot be over emphasized.

The faculty and strength of mindfulness balances and coordinates all other faculties and strengths. Mindfulness is essential at all times in order to balance faith with wisdom, effort with concentration, and concentration with wisdom. It is related in particular to the following Aids of Enlightenment:
1) The Four Bases of Mindfulness (The Four Frames of Reference): Contemplation on the Body, Feelings, Mind and Dharma.
2) The Third Miraculous Power of Intense Concentration (Intent)
3) Mindfulness as a Factor of Awakening
4) Right Mindfulness of the Eightfold Path.

In the beginning stage, we cultivate the faculty of mindfulness by practicing “The Four Bases of Mindfulness”. We contemplate the body, then the feelings, then the mind and then the dharma. As we progress, our contemplation moves from the physical, to the emotional, to the mental and, finally, to the abstract. Our mindfulness increases in terms of our awareness of our ability, quality, intensity and diversity. The faculties and strengths of Faith and Persistence help to build up the faculty and strength of Mindfulness. The faculty of strength of Mindfulness, in turn, facilitates the cultivation of the faculties and strengths of Concentration and Discernment.

Generally speaking, the strength of persistence can be developed through:
(i) Physical attributes
(i.e. reciting of the mantras, prostrations, sitting)
-being mindful of what one is doing, the act, the body, and the physical world.
(ii) Abstract and mental attributes
(i.e. the counting of the breathing, the Four Right Efforts, the Six Paramitas, the Four Great Vows)
- being mindful of one’s thought, one’s mental stages, one’s feelings.
(iii) Internal attributes
(i.e. raising awareness, realizing one’s natural ability, understanding all
phenomena, attaining concentration, compassion to all)
- being mindful of one’s motivation, transformation and realization.

Mindfulness in the physical attributes is easy to start with. One can, without difficulty, count how many mantras one has recited, how many prostrations one has performed. They are of a physical substance that we can take hold of or grasp onto. Difficulties ensue with the mindfulness of the mental and abstract attributes. They require much more concentration and skillfulness. Where does one’s intake of breathing start or end? How long is one’s concentration span? Can one be aware of the rise and falling of one’s thoughts? How often is one mindful? Can one be mindful in every moment? Mindfulness associated with internal attributes (attributes of the Dharma Life) is something we set our goals on and try to conquer. Is one mindful of one’s motivation? Is one aware of one’s Dharma Life?

With the strength of mindfulness, one can lessen or discard the external attributes that affect one’s feeling/perception/mind. With a strong mind, one can influence or re-organize the Causes and Effects that dominate one’s life. For example, if someone slanders you, instead of developing hatred and seeking revenge, you are thankful that this person is setting an example for you not to follow. You realize how slander can cause harm and determine not to make the same mistake. So a negative reaction is being transformed into a positive reaction. Causes and effects have been transformed.

The strength of mindfulness is particularly important for the transformation of the perception elements of the Five Aggregates. The Five Aggregates (or Five Skandhas) are the five components of an intelligent being, especially a human being. The Five Aggregates are: 1) Matter (Rupa); 2) Feeling (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).

Perception or conception is the functioning of the mind in distinguishing appearance. It refers to images that surface in the mind – the symbolic function. The strength of mindfulness assists one to transform the perception element of the Five Aggregates into Discriminating Primordial Awareness. As is stated in the Ahbiddrama, the Aggregate of Perception and the Aggregate of Feeling both involve only one Mental Factor, the mental factor of perception and the mental factor of feeling respectively. Therefore it is less difficult to transform the aggregate of perception and the aggregate of feeling than the other three aggregates. “Mind leads the World.”

The key to Hua Yen Ch’an is:

Focus the mind on a single point

Let your thoughts settle, free from disturbances

If the mind wanders,

Bring it back to the object of your attention

Cultivate your faculty of Mindfulness and keep on Practicing!

The Faculty and Strength of Persistence (Effort)

Week of May 15, 2005 – The Faculty and Strength of Persistence (Effort)

The faculty and strength of persistence (effort, devotion) is the second set of Faculties and Strengths. Once a practitioner has cultivated the faculty of faith and realized the strength of faith to some degree, the faculty and strength of persistence can easily be attained.

This faculty and strength of persistence is different from the Second Base of Miraculous Powers: the miraculous power of persistence. The miraculous power is a natural by-product of and a yardstick of our cultivation, whereas the faculty of persistence is a natural ability within us that can be cultivated into the strength of persistence.

Once again, this faculty and strength is the result of all our previous practices and the driving force for all future practices. It is related in particular to the following Aids of Enlightenment:
1) The Four Right Efforts (Exertions) of Guarding, Abandoning, Developing and Maintaining
2) The Miraculous Power of Persistence
3) Persistence as a Factor of Awakening
4) Right Effort of the Eightfold Path.

In the beginning stage, we cultivate the faculty of persistence by devoting time and effort to our practices. As we progress, the quality of devotion takes precedent over the quantity of activity. Persistence does not amount to “busyness.” How often or how long we practice is less important than “How” we practice – the motivation and the process of our practices. How intensely do we raise and hold onto our existential doubts? How passionate are we in searching for the Truth of Life? How serious are we in the pursuit of Enlightenment?

Generally speaking, the strength of persistence can be developed through:
(i) Physical attributes
(i.e. reciting of the mantras, prostrations, sittings)
(ii) Abstract and mental attributes
(i.e. the Four Right Efforts, the Six Paramitas, the Four Great Vows)
(iii) Internal attributes
(i.e. being mindful, raising awareness, realizing one’s natural ability, understanding all
phenomena, attaining concentration, compassion to all)

Persistence that is aroused from the physical attributes is the most vulnerable to quitting or giving up since it requires physical efforts, and is very susceptible to external factors (health, time, and environment). Persistence that is aroused from the abstract and spiritual is easier to hold on to as it is less rigid, yet it, too, is vulnerable as it requires one to behave or react in certain ways (to do good deeds, to keep the precepts). Persistence that is aroused from internal attributes (attributes of the Dharma Life) is permanent and eternal as it becomes part of your nature. Once you develop persistence internally, that persistence is a natural ability; you do not need any external attributes (this is the faculty of persistence transformed into strength of persistence through realization). The incredible thing about persistence is that it will provide you with an enormous and bottomless source of power or Life Energy. This driving force or Life Energy is essential for Enlightenment.

The strength of persistence is particularly important for the transformation of the Volition elements of the Five Aggregates. The Five Aggregates (or Five Skandhas) are the five components of an intelligent being, especially a human being. The Five Aggregates are: 1) Form (Rupa); 2) Sensation (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).

Volition is the functioning of the mind in its processes regarding impulses (i.e. likes and dislikes, good and evil). Volition is will, intention, or the mental function that accounts for craving; it is the power of formation potential. With persistence, one will not be so easily affected by impulses, habitual tendencies, and personal biases. With the strength of persistence (devotion), one will be able to transform volition into pure motivation. The strength of persistence provides a pure motivation that runs through all accomplishment. The strength of persistence is a vital driving force for individual liberation, for the deliverance of all sentient beings and for the attainment of Supreme and Perfect Enlightenment (Anuttara Samyak Sambodhi).

Cultivate your faculty of Persistence and keep on Practicing!

The Faculty and Strength of Conviction (Faith)

Week of May 8, 2005 – The Faculty and Strength of Conviction (Faith)

The Fourth and Fifth Sets of The 37 Aids to Enlightenment are: The Five Faculties and The Five Strengths.

The Five Faculties (Roots of Goodness) are:
1) The faculty of conviction (faith)
2) The faculty of persistence (effort)
3) The faculty of mindfulness
4) The faculty of concentration
5) The faculty of discernment (wisdom)

The Five Strengths (Powers) are:
1) The strength of conviction (faith)
2) The strength of persistence (effort)
3) The strength of mindfulness
4) The strength of concentration
5) The strength of discernment (wisdom)

The five faculties and the five strengths are like the two sides of a coin. When you cultivate the faculties you attain the corresponding strengths. This week we will explore the faculty and strength of conviction (faith).

Any practitioner who has cultivated The Four Frames of Mindfulness, The Four Right Exertions and The Four Bases of Miraculous Power to a certain degree, should start to work on the faculty and strength of faith. The faculty and strength of faith is the result of all previous practices and it is also the driving force for all future practices.

Generally speaking, faith can be aroused through:
(i) External physical stimulus (i.e. persons, mantras, objects)
(ii) Abstract and spiritual stimulus (i.e. gods, spirits, bodhisattvas)
(iii) Internal stimulus (i.e. realization, recapturing one’s natural ability)

Faith that is aroused from the external physical stimulus is the most vulnerable since it is subject to impermanence (i.e., people and objects are inconstant and subject to change). Faith that is aroused from the abstract and spiritual is easier to hold on to as it is all in the mind, yet it, too, is vulnerable as there are no physical counterparts (i.e., not tangible or verifiable). Faith that is aroused from internal stimulus is permanent and non-removable as nothing or no one can take it away from you. Once you realize how to generate faith internally, that faith is a natural ability, you do not need any external stimulus (this is faith transformed into certainty through realization). The wonderful thing about faith is that it can provide you with an enormous and bottomless source of power or Life Energy.

The strength of faith is particularly important for the transformation of the Sensation elements of the Five Aggregates. The Five Aggregates (or Five Skandhas) are the five components of an intelligent being, especially a human being. The Five Aggregates are: 1) Form (Rupa); 2) Sensation (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).
Sensation is the functioning of the mind in connection with affairs or things. With faith, one will not be so easily affected by the ups and downs of daily events; faith provides a constant thread that runs through all experience. One can even transform the negative sensations that are aroused from depressing or harmful experiences into positive and productive attitudes. It is with internal faith that one can ascertain that “Every action is Samantabhadra’s Manifestation and every vision is Samantabhadra’s Revelation.” The strength of faith is magnificent, but one will have to cultivate and realize it to taste its sweetness. As stated in the Hua Yen Sutra (The Avatamsaka Sutra): Faith is the basis of the Path, the mother of virtues,Nourishing and growing all the sources of goodness.

Cultivate your Faith and Understanding and, above all, keep on Practicing!

The Fourth Base of Miraculous Powers: Contemplation

Week of April 23, 2005 – The Fourth Base of Miraculous Powers: Contemplation

The Fourth Base of Miraculous Powers is intense contemplation; this is the twelfth aid (of the third set) to enlightenment.

The Four Bases of Mindfulness train us on “how to” and “what to” contemplate. The Four Right Efforts guide our actions and efforts so as to increase our resources for the Bodhi path. These eight aids are the preliminaries for the Four Miraculous Powers. The previous three bases of miraculous powers: desire, vigorous effort and concentration are the foundation for the fourth base. Unless one has a very wholesome root (sharp perception and is very resourceful Bodhiwise) one cannot realize this power of contemplation instantaneously without the gradual development of the first three powers.

Any practitioner, Buddhists and non-Buddhists alike can attain the first three miraculous powers. It is the miraculous power of contemplation that is unique to Buddhism. What is this power? It is the ability to truly understand oneself, to detach from clinging to one’s SELF, to see one’s own nature and to realize one’s ability to contemplate. Defining this power thus, one has attained Arhatship (the perfected disciple; one who has completed the discipline required to attain liberation; a "worthy one" or "pure one;" a person whose mind is free of defilement.) Real cultivation of Buddhism starts from this point onwards. This is the mental aspect of this power.

Of the physical aspect, after one sees one’s own nature or is liberated, one finds the marvelous source of Life Energy or liveliness. This source provides tremendous or bottomless energy or liveliness. One’s heart is filled with Joy and Zest. One is in harmony and has entered the realm of the Pure Land. We can be in the realm of the Pure Land in this lifetime and in this world, we do not need to wait till death to be reborn into the Pure Land.

Maintain your Faith and Understanding and, above all, keep on Practicing!

The Third Base of Miraculous Powers: Concentration

Week of April 17, 2005 – The Third Base of Miraculous Powers: Concentration

Mindfulness consists of two magnitudes:
(i ) Shamatha or Samatha -- stillness of mind, concentration on a single object.
(ii)Vipasyana -- discernment; also, insight, correct perception or view.

The Third Base of Miraculous Powers is intense concentration; this is the eleventh aid (of the third set) to enlightenment. The third base of miraculous powers concerns itself with the Shamatha (concentration) aspect of Mindfulness and the fourth base concerns itself with the Vipasyana (discernment) aspect.

Regardless of the methods of practice a practitioner cultivates, all practices lead to the attainment of concentration. There are two aspects to concentration: the physical and the mental.

In the physical aspect, the body undergoes various changes as a result of concentration. There are eighty stages and the process is very personal. The four elements (earth, water, fire, wind) within one’s body transform or improve through concentration. Since birth, these four elements undergo growth, prosperity and deterioration. With Shamatha, these elements regenerate and may be able to slow down the deterioration process or even completely transcend the body from the Desire realm to the Form realm. This transformation of the four elements is essential for attainment of the First Jhana (Mental absorption).

In the mental aspect, concentration enables one to gain control over thoughts and to live in the moment. Human beings usually react or respond to theexternal stimulius by relying on habitual tendencies (which have a lot to do with the Karma) or learned perception. With Shamatha, one is will be able to perceive how our minds function, how thoughts arise and diminish; we may lengthen increase our reaction time, and thus be able to have better controls over our reactionsbehaviour. One is aware and in control of one’s response instead of letting habitual tendencies or learned perception takeing over the situations.

If one is familiar with the Dharmalaksana sect, which holds that all is mind in its ultimate nature; one will understand how the eight consciousnesses work. The first Five consciousnesses are the Eye, Ear, Nose, Tongue, and Body Vijnanas, the sixth consciousness is the Mind Vijnanas, the Seventh consciousness is the Manah Vijnanas and the Eighth consciousness is the Alaya Vijnanas. Through practice and Shamatha, practitioners are in their waysable to transcend the Eight Vijnanas to the Four Wisdoms.

Only when the mind is atpresentthat one cancan one truly live in the moment, or, putting it in other words, only when one is able to attain Shamatha, one isis one able to live in the moment. That is something only youone knows. YouOne cannot explain it to others or put in into words.
How long have you been practicing? Can you sense that your concentration level has beenis improving? Are you better off physically and mentally? If not, you may not be on the right path! You may need to change or adjust your practice, or you may simply not be aware of the changes that have taken place.

Have courage and faith, and, above all, practice diligently.

The Second Base of Miraculous Powers: Persistence

Week of April 10, 2005 – The Second Base of Miraculous Powers: Persistence

The Second Base of Miraculous Powers is persistence or vigorous effort; this is the tenth aid (of the third set) to enlightenment.

Psychology 101: Human beings, in general, live first to satisfy the basic necessities for survival (i.e. food, shelter, health). Next, they live in response to the external environment and habitual tendencies (i.e. sports, hobbies, interests). Thereafter, time and effort may be devoted to satisfy spiritual needs.

In the beginning of our practice we have to consciously put in time and effort. When we first start meditation or perform daily liturgy, a lot of our energy or effort will be consumed, and we may feel tired or exhausted after practice. After a period of continuous cultivation, if we can find the right key and practice correctly, we should be able to generate energy from the practice instead of expending it

All of our wandering thoughts, emotional instabilities, worries, anxiety and stress drain our energy. With concentration, we are able to settle down or slow down our thoughts and our bodily functions: thus we can conserve our energy naturally. So, if we have been cultivating for a while and we are still losing rather than gaining energy, or we are not able to persist in our practice, it is an indication that we are not getting the key points or practicing correctly.

The miraculous power of persistence serves both as an indicator as well as the driving force in the pursuit of the Truth. There are at least three dimensions to it, one is the continuation and consistency of regular practice (e.g. doing it on a daily basis for ten years, twenty years), the other is the increase in the length of the practice (e.g. from 20 minutes to 2 hours, 20 hours), the third is the application to other practices (e.g. have vigorous efforts in other aspects of our lives as well). Many practitioners assume they have realized the joy of Dharma/practice. Nevertheless if they cannot keep on cultivating, the joy that they realize is just a short term sensation. When we have actually realized the Joy, this Joy will entice us to further practice.

Rewards play an important role in where we put our effort. Some people cultivate or do good deeds so that they will reborn in better places after death, or have a better future life. Some people do good deeds and expect immediate good results/consequences. But for someone who lives in the moment, the act itself is rewarding enough; the subsequent karma is secondary although still substantial.

We need to put vigorous effort into our practice, and, consequently, rightful practice generates persistence and power. So which is the chicken and which is the egg? Here is another example of living in the moment as well as of simultaneous cause and effect.

The First Base of Miraculous Powers: Desire

Week of April 3, 2005 – The First Base of Miraculous Powers: Desire

Following the Four Right Efforts (Four Right Exertions/Four Correct Endeavors) are the Four Bases of Miraculous Powers; these are the nine to twelve aids (third sets) to enlightenment.

In the Theravada tradition, the Four Bases of Miraculous Powers are:

Base of power endowed with concentration founded on desire and the fabrications of exertion.
Base of power endowed with concentration founded on persistence and the fabrications of exertion.
Base of power endowed with concentration founded on intent and the fabrications of exertion.
Base of power endowed with concentration founded on discrimination and the fabrications of exertion.

In the Mahayana tradition, the Four Bases of Miraculous Powers are:

Desire Power - the strong aspiration to gain excellent meditation.
Effort Power - vigorous effort to gain excellent meditation.
Concentration Power- intense concentration, the gaining of control over thought.
Wisdom Power- intense contemplation and the good function of analytical meditation.

After we have diligently practiced contemplation based on the Fourfold Stages of Mindfulness, and we have put them into action and incorporated them into our daily lives following the guidelines of the Four Right Efforts, the natural and rightful consequences are the Four Bases of Miraculous Powers. These four miraculous powers are the changes that occur to a practitioner resulting from practicing concentration. They are the byproducts of cultivation.

The most noticeable and physical change is the diminishing of earthly desires; for example, food, sleep and sex. The body undergoes physical change; it becomes less confined by the external environment, as well as much more flexible in physical reaction. This does not mean that one will lose interest in external attributes, just that the craving or desire for them is low or non-existent. One still sleeps, eats and makes love if one chooses to, but it is more by choice and less by necessity. One does not practice to attain this power, yet this power provides us with a good yardstick to measure our progression along the Bodhi Path.

While the desire for physical needs decreases, the desire for spiritual or intellectual satisfaction increases. The aspiration to find out the meaning of our existence, the Truth of life, the boundless power of our mind and the possibility of traveling within different dimensions becomes strong. The vast compassion and wisdom within us ignites; we become much more willing to accept challenges and to take on responsibilities.

We meditate so as to transform and surpass our worldly desires, yet our desire for excellent meditation grants us the driving force to continue; which is the cause and which is the effect? Cause and effect happen simultaneously, we do not have to wait until later to taste the result, if we know how to live in the moment.

Cultivation is a matter of effort; we must work and act on it continuously and whole-heartedly. Acquiring pure knowledge without putting it into action may do us more harm than good. So again, keep on practicing and enjoy doing it!

The Four Right Efforts

Week of March 28, 2005 – The Four Right Efforts

Following the Four Bases of Mindfulness are the Four Right Efforts (Four Right Exertions/Four Correct Endeavors); these are the fifth to eight aids to enlightenment.

The four right efforts are:

Effort not to initiate evils not yet arisen - Guarding.
Effort to eliminate evils already arisen - Abandoning.
Effort to initiate virtues not yet arisen - Developing.
Effort to consolidate, increase, and not deteriorate virtue already arisen - Maintaining.

In On buddhanet.net (www.buddhnet.net), under “The Wings to Awakening: The Four Right Exertions”, it is very well-written as follows:

The four activities included in this set show how effort can be applied to developing skillful qualities in the mind. The basic formula runs as follows:

There is the case where a monk generates desire, endeavors, arouses persistence, upholds and exerts his intent:
1. for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...
2. for the sake of the abandoning of evil, unskillful qualities that have arisen...
3. for the sake of the arising of skillful qualities that have not yet arisen...(and)
4. for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen.

These four aspects of effort are also termed guarding, abandoning, developing, and maintaining. All four play a necessary role in bringing the mind to Awakening, although in some cases they are simply four sides to a single process. The abandoning of unskillful mental qualities can frequently be accomplished simply by focusing on the development of skillful ones, such as mindfulness. The same principle can also act in reverse: in the skillful eradication of unskillful qualities, the skillfulness of the eradication is in and of itself the development of mindful discernment. As we will see when we deal with the seven factors of Awakening, the act of nourishing a factor of Awakening can in some cases simultaneously starve a hindrance, while the conscious starving of a hindrance can foster a factor of Awakening. Ultimately, though, right exertion requires more than simply abstaining from what is unskillful, for it must apply the basic factors of skillfulness-mindfulness and discernment-to gain an understanding of how even skillfulness can be transcended.

Perhaps the most important point in developing right exertion is to realize that the effort to abandon unskillful qualities and to develop skillful qualities must be skillful itself. Unskillful efforts at eradicating unskillful states, even if well intended, can many times exacerbate problems instead of solving them. Treating hatred with hatred, for instance, is less effective than treating it with the kind of understanding developed in the second stage of frames-of-reference meditation, which sees into causes and effects, and learns how to manipulate causes properly so as to get the desired effects. For this reason, the basic formula for right exertion includes, both implicitly and explicitly, other factors of the path to ensure that the effort is skillfully applied. Three of the qualities that activate the mind in these exertions-desire, persistence, and intent-are also members of the bases of power, where they function as dominant factors in the attainment of concentration. The ability to discriminate between skillful and unskillful qualities, implicit in all of these exertions, requires a certain level of mindfulness and discernment. The skillful qualities that are mentioned most prominently as worthy of development are the seven factors of Awakening, which include mindfulness, analysis of mental qualities, and the factors of jhana, all of which must be reinvested in the process of right exertion to bring it to higher levels of finesse.

After we have an idea of or have started to practice contemplation, how do we apply it in dealing with our daily lives? This is where the four right efforts come in. The basic inspiration is very simple to understand:, perform wholesome acts, avoid non-wholesome acts. Most people will not challenge such an assertion. The difficult issue here is how to determine which/what is evil or virtuous, wholesome or unwholesome.

Haiyun HeShang used the following standard: any action that increases our Life Energy (potential capacity) is virtuous or wholesome and any action that diminishes our Life Energy (potential capacity) is evil or unnon-wholesome. Thus it goes beyond the appearance of the action; it goes to the essence. Take the example of Giving. Generosity is basically virtuous, yet if one gives out of the greed for fame, to show off or to despiste others; the act will diminish one’s Life Energy, for it pushes one towards greediness and ignorance.

When it comes to action, our motivation is very important. If we are able to start with a pure motivation while initiating an action, and half way through completion the accomplishment turns out to be unwholesome, we can still follow the four right efforts to guard, abandon, develop and maintain wholesome actions.

We need to be proficient in contemplating our mind to perceive our motivation, without prejudice. We must have a good understanding of the Dharma to distinguish between appearance and essence. Everything is interrelated. Learning Buddhism is so much fun!

Contemplation on Dharma

Week of March 21, 2005 – Contemplation on Dharma


In the Mahasatipatthana Sutra, Contemplation on Dharma is subdivided into the following five sections:
1) Section on Hindrances
2) Section on Aggregates
3) Section on Sense Bases
4) Section on Enlightenment Factors
5) Section on Noble Truths

In the Theravada tradition, the fourth base of Mindfulness is - Contemplation on Dharma.

In the Mahayana tradition, the fourth base is elaborated as – Mindfulness of all Phenomena or Objects of Consciousness.

On the Buddhist website, www.buddhanet.net, Dharma is defined as: The Universal Truth; The Teachings and the inner practice of the Teachings of Buddha; Essential quality and factual reality.

As I have classified in my previous weekly email:

On the Functional level - Dharma is Buddha Sakyamuni’s teachings.
On the Attributes level - Dharma is the Appearance (Attributes) of the Truth: the nature of reality.
On the Essence Level - Dharma is what is to be realized: the reality.

Only through a solid foundation on the contemplation of the body, feelings and mind, will we be able to contemplate the Dharma. In the beginning, by understanding Buddha Sakyamuni’s teachings, we can have a good foundation of what Dharma is. Yet we must go deeper and realize Dharma on our own.

What is Dharma and how do we realize it? Just keep on practicing whatever method you are using - reciting of the mantras, reciting of the Buddha’s name, Tantric, Chan, Pure Land…, be good at it, gain the insight and know-how of the method, use your heart, raise the existential doubt; realization will come somehow, someday!

Contemplation on the Mind

Week of March 13, 2005 – Contemplation on the Mind


It is written in the Mahasatipatthana Sutra:

And how, bhikkhus, does a bhikkhu dwell perceiving again and again the mind (citta) as just the mind (not mine, not I, not self but just a phenomenon)?

Here (in this teaching), bhikkhus, when a mind with greed (raga) arises, a bhikkhu knows, "This is a mind with greed"; or when a mind without greed arises, he knows, "This is a mind without greed"; when a mind with anger (dosa) " arises, he knows, "This is a mind with anger"; or when a mind without anger arises, he knows, "This is a mind without anger"; when a mind with delusion (moha) arises, he knows, "This is a mind with delusion"; or when a mind without delusion arises, he knows, "This is a mind without delusion"; or when a lazy, slothful mind (samkhittacitta) arises, he knows, "This is a lazy, slothful mind"; or when a distracted mind (vikkhittacitta) arises, he knows, "This is a distracted mind"; or when a developed mind (mahagattacitta) arises, he knows, "This is a developed mind"; or when an undeveloped mind (amahagattacitta) arises, he knows, "This is an undeveloped mind"; or when an inferior mind (sauttaracitta) arises, he knows, "This is an inferior mind"; or when a superior mind (anuttaracitta) arises, he knows, "This is a superior mind"; or when a concentrated mind (samahitacitta) arises, he knows, "This is a concentrated mind"; or when an unconcentrated mind (asamahitacitta) arises, he knows, "This is an unconcentrated mind''; or when a mind temporarily free from defilements (vimutticitta) arises, he knows, "This is a mind temporarily free from defilements"; or when a mind not free from defilements (avimutticitta) arises, he knows, "This is a mind not free from defilements".

Thus he dwells perceiving again and again the mind as just the mind (not mine, not I, not self but just a phenomenon) in himself; or he dwells perceiving again and again the mind as just the mind in others; or he dwells perceiving again and again the mind as just the mind in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the mind; or he dwells perceiving again and again the cause and the actual dissolution of the mind; or he dwells perceiving again and again both the actual appearing and dissolution of the mind with their causes. To summarize, he is firmly mindful of the fact that only the mind exists (not a soul, self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the mind as just the mind.


In summary, when we practice, we should perceive the mind (not mine, not I, not self but just a phenomenon) in ourselves and others; we should perceive the actually appearing and dissolution of the mind and itswith their causes.

Following the contemplation onf the body (form) and feelings (mental) is the contemplation on the mind.

In the Theravada tradition, the third base of Mindfulness is - Contemplation on the Mind (as the Mind).

In the Mahayana tradition, the third base is elaborated as - Contemplation on Mind as Impermanent or Mindfulness of the States of Consciousness.

The mind works very mysteriously and marvelously. When we are not aware the mind works on its own and is being affected by the external factors, the body and the feeling. However, when we are mindful wecan be are in control of our thoughts. We can influence the course of events or /happenings by being mindful.

It is written in the Song of Enlightenment:

If we regard criticism as merit,
The critics will become reliable friends.
Do not hate those who slander you,
How else can you manifest the unborn power of compassion?

Whether yourY critics or your friends, your enemies or your lovers, it is all in the mind. In the mind is contained all phenomenaon. When we think positively, we generate positive energy and fill our surroundings with positivity. Likewise when we think negatively, we generate negative energy and fill our surroundings with negativity. The way we think, our perception, our mind affects our feelings and emotions, which in turns affects our actions and creates a continuous course of happenings. If we can revolutionize our outlook/perception, we can easily transform our course of actions.

Ch’an is the training of the mind - training the mind to observe, to understand and to transform itself. Remember the two aspects of contemplation – knowing and understanding. We begin with knowing our mind, then we try to understand our mind, and finally, we use wisdom and compassion to handle our mind, which in turns generates wisdom and compassion in our lives.

Keep on practicing, there areis no limits as to the vastness and aptitude of your mind!

Contemplation on Feeling

Week of Dec 5, 2004 – Contemplation on Feeling

It is written in the Mahasatipatthana Sutra:

And how, bhikkhus, does a bhikkhu dwell perceiving again and again that feelings are just feelings (not mine, not I, not self but just as phenomena)?

Here (in this teaching), bhikkhus, while experiencing a pleasant feeling a bhikkhu knows, "I am experiencing a pleasant feeling"; or while experiencing an unpleasant feeling he knows, "I am experiencing an unpleasant feeling"; or while experiencing a feeling that is neither pleasant nor unpleasant, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant.''

While experiencing a pleasant feeling associated with sense pleasures, he knows, "I am experiencing a pleasant feeling associated with sense pleasures"; or while experiencing a pleasant feeling not associated with sense pleasures, he knows, "I am experiencing a pleasant feeling not associated with sense pleasures.''

While experiencing an unpleasant feeling associated with sense pleasures, he knows, "I am experiencing an unpleasant feeling associated with sense pleasures"; or while experiencing an unpleasant feeling not associated with sense pleasures, he knows, ''I am experiencing an unpleasant feeling not associated with sense pleasures.''

While experiencing a feeling, that is neither pleasant nor unpleasant that is associated with sense pleasures, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is associated with sense pleasures"; or while experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures.''

Thus he dwells perceiving again and again feelings as just feelings (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again feelings as just feelings in others; or he dwells perceiving again and again feelings as just feelings in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of feelings; or he dwells perceiving again and again the cause and the actual dissolution of feelings; or he dwells perceiving again and again both the actual appearing and dissolution of feelings with their causes. To summarize, he is firmly mindful of the fact that only feelings exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again feelings as just feelings.

In summary, feelings are basically divided into pleasant, unpleasant and neither pleasant nor unpleasant. These feelings are associated with sense pleasures, or not associated with sense pleasures. Feelings are not mine, not I, not self, but just phenomena in oneself, in others, or in both oneself and others. One dwells perceiving the cause and the actual appearance of feelings; the cause and the actual dissolution of feelings; both the actual appearance and dissolution of feelings with their causes. Only feelings exist (not a soul, a self or I).

The five Skandhas are: form, feeling (sensation), perception (conception), volition (impulse) and consciousness. These are the five components, aggregates or compositional elements of our existence. Form, being material, represents the substance, which constitutes all matter; the remainder, being mental, are restricted to the functions of mind.

Following the contemplation of the body (form) is the contemplation of feelings (mental).

In the Theravada tradition, the second base of Mindfulness is - Contemplation on Feeling (as Feeling).

In the Mahayana tradition, the second base is elaborated as - Contemplation on Feeling as Suffering.

Now that we have contemplated the body, we move on to the contemplation of feelings and sensation; we start working more on the mind. We need to diligently perceive feelings with clear understanding and mindfulness. When a pleasant feeling arises are we aware of its cause or are we being carried away? When an unpleasant feeling arises are we aware of its cause or are we so uptight that our body and mental health are being adversely affected? Be aware how external factors can influence your sensation, which in turn affects your feelings, which in turn impinges on your body and mind.

Some practitioners isolate themselves from sensual contacts or external factors so as to avoid feelings and sensation. Others suppress their feelings. A better way to handle feelings is to clearly understand their cause, be mindful of their appearance and dissolution, express them honestly and stop there. Do not let your feelings disturb your body or mind. External factors may not be manageable, our feelings occur naturally, but our reaction to those feelings should be under our total control. If we allow our feelings to be in control of our lives, we will do things that please us, avoid or hate things that displease us and be totally misguided by ignorance and greed. If we are not mindful of our feelings, we permit external attributes to run our lives; if we are mindful of our feelings, our lives are more under our own control.

There are two aspects of contemplation – knowing and understanding. We begin with knowing our feelings, then try to understand our feelings, and finally, we use wisdom and compassion to handle our feelings.

In our meditation, we feel (feeling) our nostrils (body-form), we feel (feeling) the air (substance-form) coming in and out, we count (contemplation-mind) the breaths; the whole process in totality is the Dharma. Isn’t it simple?

Contemplation on the Body

Week of Nov 28, 2004 – Contemplation on the Body

It is written in the Mahasatipatthana Sutra:

Then the Bhagava said:

Bhikkhus, this is the one and the only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the cessation of physical and mental pain, for attainment of the Noble Paths and for the realization of Nibbana. That (only way) is the four satipatthanas .

What are these four? Here (in this teaching), bhikkhus, a bhikkhu (i.e. a disciple) dwells perceiving again and again the body just the body (not mine, not I, not self, but just a phenomenon) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again feelings as just feelings (not mine, not I, not self but just as phenomena) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again the mind as just the mind (not mine, not I, not self but just a phenomenon) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self but just as phenomena) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world.

It is emphasized here that body, feeling, mind and dharmas should be perceived again and again with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world. So much suffering occurs due to the wrongful perceptions of the body, feelings, mind and dharmas. Thus the first of the 37 Aids begins with the contemplation of the body.

In the Theravada tradition, the first base of Mindfulness is - Contemplation on the Body (as Body).

In the Mahayana tradition, the first base is elaborated as - Contemplation on the Body as Impure.

In the Mahasatipatthana Sutra, Contemplation on the Body is further divided into six sections. They are:

1) Section on In and Out Breathing
2) Section on Postures
3) Section on Clear Understanding
4) Section on Contemplation of Impurities
5) Section on Contemplation of Elements
6) Section on Nine Stages of Corpses

One way of practice is to follow these six sections and to learn them one by one. Another way of practice is to diligently perceive the body with clear understanding and mindfulness. All of us have lived with our body all of our lives. How much do we know about our body? Understand its needs? Listen to its calls? Are able to realize its full potential? The body is something physical that you own and if you cannot treat it with understanding and consideration, how will you be able to influence or control things that are more external and out of your control like your family and your career? Be good and gentle to your body; it is your best companion that has carried you through all your ups and downs, supported you all along and sustained all of your happiness and sorrow. Unfortunately, however, most of us either abuse our body with stress and overwork or spoil our body with non-essential greed and desires.

Are you eating according to what your body needs? Or you are eating because the food is too tempting, it is dinnertime, or you are depressed? Are you sleeping according to what your body needs, or just because it is bedtime, the doctors or specialists said we need to sleep so much a day, or are you simply lazy? Do you listen to your body? Can you distinguish between what is essential and what is self-indulgence? Do you know the full ability of your body? Are you able to contemplate the four elements that make up your body? Are you truly thankful for your body, or are you taking your body for granted till it becomes sick or death arrives? Investigate!

As always, we start with something that is physical and close – our body – and work our way up. In our meditation we isolate most of the variables and put ourselves in a quiet, steady state so that we can put our concentration and energy into clearly understanding our body, then our feelings, then our mind, and finally the dharma; in other words, into clearly understanding our existence, our five skandhas, our lives and the Truth.

Do not suppose that meditation is so simple that it is about just sitting and breathing. On the other hand, meditation is as simple as just sitting and breathing? Do not use your brain to think of the answers to all these questions. Use your life to realize the answers instead! Joyful meditation!

The Four Bases of Mindfulness

Week of Nov 21, 2004 – The Four Bases of Mindfulness

The Four Bases of Mindfulness are the first four aids of The Thirty-Seven Aids to Enlightenment. These Four Bases of Mindfulness, also known as the Fourfold Stages of Mindfulness or Meditation, are:
1. Mindfulness of the Body
2. Mindfulness of Feelings, Sensations
3. Mindfulness of States of Consciousness;
4. Mindfulness of all Phenomena or Objects of Consciousness.

In the Theravada tradition, they are more fundamental as follows:
1. Contemplation on the Body (as Body);
2. Contemplation on all Feelings and Sensation (as Feelings);
3. Contemplation on the Mind (as Mind);
4. Contemplation on Dharma (as Dharma).

In the Mahayana tradition, these four bases are elaborated as:
1. Contemplation on the Body as impure;
2. Contemplation on Feelings as suffering;
3. Contemplation on the Mind as impermanent;
4. Contemplation on all Dharma as dependent, without self-entity.

The Five-fold Procedures for Quieting the Mind basically provide us training on concentration whereas the Fourfold Stage of Mindfulness launch us into training on contemplation. Concentration (Shamatha) and Contemplation (Vipassana) are the two wings that are needed for the attainment of Wisdom (Prajna).

The Theravadan view of the Four Bases of Mindfulness is very well acknowledged in the Mahasatipatthana Sutra. You can view this Sutra at http://www.buddhanet.net/e-learning/mahasati.htm

I highly recommend you read this Sutra thoroughly. It is not too long and it is extremely helpful.

These Four Bases of Mindfulness guide us from the contemplation on the body, feelings, and mind to contemplation on the dharma. Body is a physical location that nobody has trouble pinpointing. Feelings are more abstract and sensitivity is a matter of degree. Mind is more abstract still, conceptually, and harder to take hold of. Finally, dharma is something more intangible and not easy to recognize, let alone realize. Thus these Four Bases lead us to work from the contingent to the unspeakable, and offer us a step-by-step gradual process to extend our efforts. These four bases of mindfulness can be practiced one by one or all together when you are familiar with them.

This fourfold method, or objectivity of thought, is also intended for stimulating the mind in ethical wisdom. It consists of contemplating the body as impure and utterly filthy; sensation or consciousness as always resulting in suffering; mind as impermanent (merely one sensation after another); things in general as being dependent and without a nature of their own. This ethical wisdom is a very helpful guideline while we are learning on the Bodhi Path. This wisdom enables us to be rid of unhealthy/unnecessary desires and greed, and to understand and realize impermanence and emptiness.

See how meticulous and refined Buddhist learning is! This is only the beginning of the Thirty-seven Aids. Let’s build a solid foundation in the learning of the Four Bases of Mindfulness, put our effort, time and heart into this learning. We are on the gateway to the spectacular and brilliant path of Wisdom. Cultivate this mindfulness and the rewards will be immeasurable!

Five-fold Procedures for Quieting the Mind

Week of Nov 14, 2004 – Five-fold Procedures for Quieting the Mind

The Five-fold Procedures for Quieting the Mind, also known as The Five Contemplations for Settling (“stilling" or "stabilizing") the Mind are the five methods used to stop the five faults or defilements arising from the mind. These five faults or defilements are: greed, hatred, ignorance, unsettledness or restlessness and karmic disturbance.

These five-fold procedures are:

Contemplation on the impurity of the body to stop greediness arising from the mind;
Contemplation on compassion to stop hatred arising from the mind;
Contemplation on dependent origination to stop ignorance arising from the mind;
Contemplation on the counting of breath to stop restlessness arising from the mind;
Contemplation on Buddha to stop karmic disturbance arising from the mind.

Some versions of these five-fold procedures substitute “Contemplation on Realms” in place of “Contemplation on Buddha” to stop selfishness arising from the mind. Another version puts breathing last, and there are many other minor differences.

A thorough practitioner should learn or understand all five procedures, but should pick one, in particular, to work on. In our meditation class we work on the counting of the breath, also known as Anapana, exhalation and inhalation.

Breathing is a very ordinary yet marvelous thing. Without breath, the physical body can no longer function and one may die – so one’s physical life is very much dependent on breathing. However, one’s Dharma Life is everlasting and is not dependent on breathing the way one’s physical life is. In some ways, breathing is the fine connection between the physical life and the dharma life. We are still breathing therefore our physical lives still exist. Can you sense your physical existence through your breath? Can you sense your dharma existence through your breath too? Observing breathing can give you much insight into your body, mind and lives. Control over your breathing enables you to overcome many difficulties arising from your body and mind. Wind is one of the four elements that make up our physical body. What is the relationship between this wind element and our breathing? Investigate!!!

Respiration is a voluntary as well as an involuntary system. Digestion and circulation are totally involuntary systems for most people, whereas the movement of our limbs and eyes are generally under the voluntary system. Respiration is something that we can control voluntarily or leave it to work on its own. Thus it can be compared to the working of the mind. Our mind can be totally under our control or it can work on its own without our noticing of it.

Sense, observe and contemplate on breathing, it will lead you back to your True Nature. Do not ask “HOW” Raise the existential doubt and experience it!

Why practice?

Week of Nov 7, 2004 – Why practice?

In the external world, our well-being is determined by the assets that we possess. However, in the internal or mental world, our worthiness is defined by our “Life Quality” – a term used by Master Hai Yun HeShang. High Life Quality indicates superior quality in character, personality, wisdom and manifestations. Low Life Quality is dominated by greed, hatred and ignorance. Buddhahood is the attainment of highest Life Quality.

To improve our Life Quality, one needs “Life Energy” – the resources. The Thirty-seven Aids to Enlightenment show us the ways to accumulate these resources. They are: The Four Bases of Mindfulness, The Four Right Efforts, the Four Occult Powers, The Five Roots of Goodness, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Noble Path.

The Four Bases of Mindfulness are:

1. Mindfulness of the Body — breath, postures, parts;
2. Mindfulness of Feelings, Sensations — pleasant, unpleasant and neutral;
3. Mindfulness of States of Consciousness;
4. Mindfulness of all Phenomena or Objects of Consciousness.

This fourfold stage of mindfulness, thought, or meditation follows the Five-fold Procedures for Quieting the Mind, also known as The Five Contemplations for Settling (“stilling" or "stabilizing") the Mind. These Five-fold procedures are:

Contemplation on the impurity of the body;
Contemplation on compassion;
Contemplation on dependant originality;
Contemplation on the counting of breath;
Contemplation on Buddha.

What we have been working on in the meditation class is the counting of breath, one of the Five-fold Procedures for Quieting the Mind. It is the first entry level but a very important footstep. Without this basic practice, our foundation will not be solid. When we master the technique of the counting of breaths well, moving on to the fourfold stage of mindfulness will be smooth sailing. Thus, the counting of breath helps us to attain concentration as well as give us training on contemplation and mindfulness.

In our meditation class, we sense, observe, contemplate and then look for the ability to do all these actions.

See how we move from physical to abstract, from external to internal, from the worldly to natural. Do not feel that you are just sitting here and counting from 1 to 10, actually you are establishing your foundation for accumulating Life Energy and preparing yourself for the Buddha Path.

Give yourself a pat on the back for doing a marvelous job. Be appreciative that you have this opportunity to do something so meaningful for your Life. Thank all sentient beings from the past, present and future and from the ten directions for directly or indirectly providing you with this opportunity!

May we transfer our merits back to all sentient beings from past, present and future, from the ten directions!

The Triple Jewel

Week of Oct 31, 2004 – The Triple Jewel

On Oct 24, some of you took refuge in the Three Jewels with HeShang. We know the Three Jewels are Buddha, Dharma and Sangha.

On the Functional level:
1. The Buddha — Buddha Sakyamuni, the teacher
2. The Dharma — Buddha Sakyamuni’s teachings, the teaching
3. The Sangha — Buddha Sakyamuni’s disciples who preach his teachings, the taught

On the Attributes level:
1. The Buddha —The Body (Essence) of the Truth. The self awakened one.
2. The Dharma — The Appearance (Attributes) of the Truth. The nature of reality.
3. The Sangha — The Purpose (Function) of the Truth. The Awakened Community.

On the Essence level:
1. The Buddha — The capability of self-awakening. The original nature of the Heart.
2. The Dharma — What is to be realized. The reality.
3. The Sangha — The realization. Any harmonious assembly. All Beings.

The Buddha, the Dharma and the Sangha are the Three Refuges in which Buddhists put their trust and reliance. Taking refuge is an important rite affirming or re-affirming one’s faith in Buddha, Dharma and Sangha. It is a kind of Buddhist confirmation and is open to different levels of interpretation.

Ven. S. Dhammika of buddhanet.net wrote:

"A refuge is a place where people go when they are distressed or when they need safety and security. There are many types of refuges. When people are unhappy, they take refuge with their friends, when they are worried and frightened, they may take refuge in false hopes and beliefs. As they approach death, they might take refuge in the belief in an eternal heaven. But, as the Buddha says, none of these are true refuges because they do not give comfort and security based on reality.

Taking Refuge in the Buddha is a confident acceptance of the fact that one can become fully enlightened and perfected just as the Buddha was. Taking Refuge in the Dhamma means understanding the Four Noble Truths and basing one's life on the Noble Eightfold Path. Taking Refuge in the Sangha means looking for support, inspiration and guidance from all who walk the Noble Eightfold Path. Doing this one becomes a Buddhist and thus takes the first step on the path towards Nirvana."

Congratulations to those that have taken Refuge in the Triple Jewel. May your Bodhicitta never deteriorate. Keep on practicing!

The Three Doors of Liberation

Week of Oct 24, 2004 – The Three Doors of Liberation

We know the three aspects of the Truth are Body (Essence), Appearance (Attributes) and Purpose (Function), but how does it tie in with our practice?

For the preliminary practice, the three bases are Understanding, Practice and Vows. The Body is Understanding, the Appearance is Practice and the Purpose is Vows.

But for the actual practice, the Body is Emptiness, the Appearance is Signlessness and the Purpose is Aimlessness.

Emptiness, Signlessness and Aimlessness are the three doors of liberation.

Emptiness... - the path between existence and non-existence
- all things are devoid of a self

Signlessness… - looking beyond how objects appear
- there are no objects to be perceived by the sense-organs

Aimlessness… - no purpose other than this moment
- no wish of any kind whatsoever remains in the practitioner’s mind, for he no longer needs to strive for anything

Liberation is possible only through these three realizations. Thus, we should practice with the Understanding of Emptiness, do Practice diligently with Signlessness in mind and have a great Vow with Aimlessness as the ultimate goal.

These are the skeletons of Buddhism Practice. I hope this outline will give you the basic idea to start on the long journey of searching out your own Path. Again, keep on practicing!

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The Three Aspects of the Truth

Week of Oct 17, 2004 – The Three Aspects of the Truth

A very important set of ideas or phenomena in the Hua Yen teaching is the understanding of the three aspects of the Truth. The three aspects are:

1) Body – Essence, Substance, True Nature, Dharma Body, Wisdom Truth Body.
Dharmakaya Body ( represented by the Buddha Vairocana)

2) Appearance – Forms, Qualities, Attributes, Manifestation.
Sambhogakaya Body (for example: Buddha Ahshobya, Buddha Ratnasambhava, Buddha Amitabha, Buddha Amogasiddhi and …)

3) Purpose – Function, Functional Action, Usage.
Nirmanakaya Body (for example: Buddha Sakyamuni in this Samsara World,
Buddha Maitreya in the future)

The Body is the essence of the Truth; it is the aspect that is associated with Emptiness. How is the Body, empty in nature, being used? By having an appearance and carrying out activities. The purpose of Life is a matter of Fundamental or Essential Nature, but only through an appropriate media (manifestation) can this Nature be demonstrated. This is where Appearance comes in; Appearance is necessary to illustrate (transmit) this Essential Nature.

Everything has these three aspects. Take a table for example. The Body of a table is unspeakable and is empty in Nature; but its appearance allows it to be named “table”, and it serves certain functions that justify it being called “table”.

In our meditation practice, the mind is the Body, the physical body is the Appearance and the breathing is the Purpose. Or another way to classify it is: the mind is the Body, the breathing is the Appearance and the physical body is the Purpose. The classification is not as important as noticing the inter-relationship and inter-dependency of the three. Are they three or are they one? For an ordinary being, these three aspects are separate and independent. When your mind, your breathing and your physical body become One, you are on the path of Enlightenment! Do not analyze the three aspects; realize them through your practice.

For us beginners in practice, these three aspects are difficult to grasp or comprehend. Just be aware of these aspects for now, with more practice, you will realize them. Again, keep on practicing!

P.S.
The full name of Hua Yen Sutra is Mahavalpulya Buddhavatamsaka Sutra.

Maha – Body, realm of Buddhahood
Val – Appearance, Dharmadhutu, the all-inclusive Dharma Realm
Pulya – Purpose, Realization
Mahavalpulya: the realization

Buddha – Enlightenment
Vatamsaka – Path
Buddhavatamsaka – path leading to enlightenment, the capacity to develop realization

Sutra – the record of the process
When the realization and the capacity to develop realization are brought together, then only can the realization of enlightenment occur.