Week of Oct 3, 2004 – Manjusri’s teaching: Raising of Existential Doubts (Or the Quest for Existential Truth)
The raising of existential Doubts is the third key to the attainment of Wisdom. The raising of existential Doubts is one of the most essential tools to enlightenment. This is particularly so in Ch’an practice. This Doubt should be one that questions the true meaning of life. It is formed by continuously asking oneself the same question; it is not some kind of disbelief that one wants to clarify but a doubt that one wants to verify (clarification involves intellectual understanding, whereas verification involves personal experience). For example:
Why do I need to learn Buddhism?
What is the purpose of Buddhism?
Buddhism learning can lead to enlightenment, but how?
How can recitation of the Sutra and Buddha’s names or Meditation lead to enlightenment?
Are there any other Ways to achieve enlightenment?
Through this mode of questioning one forms an uncertainty within one’s mind, and, from the roots of this uncertainty, always on one’s mind, develops doubts. Raising of existential Doubts will give rise to the attainment of Wisdom. The tighter and the more securely one holds onto this doubt, the sooner or easier it is for the attainment of Wisdom.
These Doubts have to be raised on your own and cannot be given to you by another person, since this concerns the matter of your Life. Other people’s Doubts are only good as references. The formation of Doubts happens through actual practice and experience, not through any logical thinking.
After the formation of the Doubts, one should search for the answer not by thinking but through experiencing. Somehow, someday and at the right place and time the answer will reveal itself. Even then, one should not take the answer for granted, but keep on verifying it until the answer is certain. Finally, one will need to let go of the answer and move beyond or surpass it.
So the process of the raising of existential Doubts is:
a) experiencing
b) verifying
c) surpassing
The raising of existential Doubts is not something to discuss but something to experiment with on your own. Like meditation, no matter how knowledgeable you are on the subject, you have to practice to taste the results. So again, keep on practicing!
Friday, May 30, 2008
Thursday, May 29, 2008
Manjusri’s teaching: Mindfulness
Week of Sept 26, 2004 – Manjusri’s teaching: Mindfulness
Mindfulness is the second key to the attainment of Wisdom. As faith is the core for all BuddhistpracticeBuddhist practice, mindfulness is the key to all Buddhist practices and Dharma Doors. No matter which Buddhist practice a person undertakes, mindfulness must be present for any realization to occur. Mindfulness consists of three elements:
1) Awareness
2) Skillfulness
3) Wholeheartedness
How does one develop mindfulness?
1) By increasing awareness – by– by being aware of what one is doing at all times. During meditation, although one’s focusone’s focus is on the counting of the breath, yet one should be aware of the length of the breathing, the rising and falling offalling of one’s wandering thoughts, and the changes taking place in one’s body, e.g., hot, cold, tense, etc.... One does not consciously think about those things yet we have to bring our awareness to them. That is not a beginner’s stage; one has to learn how to apply awareness through practice, practice and more practice. Awareness requires a lot of life energy, and life energy is accumulated with the performance of good merits. See how everything is interrelated?
2) By increasing skillfulness – be skillful in what one is doing. During meditation, how should one sit so that one can sit longer, has less body pain, attains better concentration etc…? A teacher can only tell you what to do. You have to search and find out how to do it well and do it skillfully on your own. That again requires practice, practice and more practice. Awareness and skillfulness are inseparable; the difference is just in terms of emphasis.
3) By putting one’s heart into what one is doing. During meditation, if you heart is not in it ,it, you will not advance much. It is rather difficult to explain. An easier example is the transfer of merits. If your heart is not in it while you are saying the transfer phrases, there is little merit or power in the transfer. When you put you heart into what you are doing, there is life energy emanating from your actions.
For our meditation practice, the key to mindfulness is simply:
Focus your mind on one object,
Let your mind be at peace and undisturbed,
If your mind is carried away by your wandering thoughts,
Bring your mind back to the original focused object.
What is life energy and owhow does one accumulate it, will be the topic of another Dharma talk.
All these categorizations are just man-made peripheries. Do not take my word for it; explore what mindfulness is all about on you own! Keep on and practice, practice and practice!
Mindfulness is the second key to the attainment of Wisdom. As faith is the core for all BuddhistpracticeBuddhist practice, mindfulness is the key to all Buddhist practices and Dharma Doors. No matter which Buddhist practice a person undertakes, mindfulness must be present for any realization to occur. Mindfulness consists of three elements:
1) Awareness
2) Skillfulness
3) Wholeheartedness
How does one develop mindfulness?
1) By increasing awareness – by– by being aware of what one is doing at all times. During meditation, although one’s focusone’s focus is on the counting of the breath, yet one should be aware of the length of the breathing, the rising and falling offalling of one’s wandering thoughts, and the changes taking place in one’s body, e.g., hot, cold, tense, etc.... One does not consciously think about those things yet we have to bring our awareness to them. That is not a beginner’s stage; one has to learn how to apply awareness through practice, practice and more practice. Awareness requires a lot of life energy, and life energy is accumulated with the performance of good merits. See how everything is interrelated?
2) By increasing skillfulness – be skillful in what one is doing. During meditation, how should one sit so that one can sit longer, has less body pain, attains better concentration etc…? A teacher can only tell you what to do. You have to search and find out how to do it well and do it skillfully on your own. That again requires practice, practice and more practice. Awareness and skillfulness are inseparable; the difference is just in terms of emphasis.
3) By putting one’s heart into what one is doing. During meditation, if you heart is not in it ,it, you will not advance much. It is rather difficult to explain. An easier example is the transfer of merits. If your heart is not in it while you are saying the transfer phrases, there is little merit or power in the transfer. When you put you heart into what you are doing, there is life energy emanating from your actions.
For our meditation practice, the key to mindfulness is simply:
Focus your mind on one object,
Let your mind be at peace and undisturbed,
If your mind is carried away by your wandering thoughts,
Bring your mind back to the original focused object.
What is life energy and owhow does one accumulate it, will be the topic of another Dharma talk.
All these categorizations are just man-made peripheries. Do not take my word for it; explore what mindfulness is all about on you own! Keep on and practice, practice and practice!
Tuesday, May 27, 2008
Manjusri’s teaching: Increasing awareness.
Week of Sept 19, 2004 – Manjusri’s teaching: Increasing awareness.
Manjusri is the teacher of seven Buddhas. His distinct virtue is Wisdom. There are two parts to this wisdom: the conceptual aspect and the applied aspect.
The conceptual aspect includes the understanding of the doctrines/concepts/basics of Buddhism. For example: The Four Noble Truths, The Thirty-seven Aids to Enlightenment, The Twelve Dependent Originations, The Six Paramitas and so on. A good practitioner should have a solid grasp of this knowledge and understand it thoroughly. Through reading or studying good Buddhism Books, Sutras and/or encyclopedias, one may be able to gain insight into this aspect. However, one needs the guidance of a good teacher to understand the essence/fundamental nature of these concepts.
The applied aspect is the realization of Emptiness. Realization comes from practice and not from knowledge. How does one gain Wisdom? The keys to the attainment of Wisdom are:
1) Increasing awareness
2) Being wholeheartedly and skillfully mindful
3) Raising of existential doubts
In the Avatamsaka (Huayen) Sutra, Manjusri taught us how to increase our awareness by means of 141 vows. One has to study the sutra to discover the details of the vows. The 141 vows cover the time we wake up in the morning to the time we wake up the next day; for every incident that we encounter we make a positive vow.
For example:
Manjusri is the teacher of seven Buddhas. His distinct virtue is Wisdom. There are two parts to this wisdom: the conceptual aspect and the applied aspect.
The conceptual aspect includes the understanding of the doctrines/concepts/basics of Buddhism. For example: The Four Noble Truths, The Thirty-seven Aids to Enlightenment, The Twelve Dependent Originations, The Six Paramitas and so on. A good practitioner should have a solid grasp of this knowledge and understand it thoroughly. Through reading or studying good Buddhism Books, Sutras and/or encyclopedias, one may be able to gain insight into this aspect. However, one needs the guidance of a good teacher to understand the essence/fundamental nature of these concepts.
The applied aspect is the realization of Emptiness. Realization comes from practice and not from knowledge. How does one gain Wisdom? The keys to the attainment of Wisdom are:
1) Increasing awareness
2) Being wholeheartedly and skillfully mindful
3) Raising of existential doubts
In the Avatamsaka (Huayen) Sutra, Manjusri taught us how to increase our awareness by means of 141 vows. One has to study the sutra to discover the details of the vows. The 141 vows cover the time we wake up in the morning to the time we wake up the next day; for every incident that we encounter we make a positive vow.
For example:
When lowering the feet and resting,
we should wish that all beings attain liberation of mind, resting at peace, undisturbed.
When raising the legs,
When raising the legs,
we should wish that all beings leave the sea of birth and death and fulfill all good qualities.
Seeing happy people,
Seeing happy people,
we should wish that all beings be always peaceful and happy, gladly supporting the Buddhas.
Seeing people suffer,
Seeing people suffer,
we should wish that all beings attain fundamental knowledge and eliminate all misery.
By following this mode of practice, we break our habitual reaction and raise our awareness. Instead of being upset or feeling sorry (habitual reaction) from seeing people suffer, we make a positive wish. Thus we become more aware of our encounter and our response. Gradually we will be able to react according to what should be done under the circumstance instead of out of our biased emotions. Every encounter we have we will bring out the positiveness within ourselves. Also our positive wishes give out positive energy. When we are constantly giving out positive energy, we surround ourselves and our environment with this energy, which is much needed always.
You can do this practice anywhere anytime; it is called Manjusri’s Samadhi Dharma Door. It is the application of concentration and insight in daily life – the applied meditation. This practice is also the preliminary for our actual practice as this Dharma door brings us tremendous merits and resources for enlightenment.
You can do this practice anywhere anytime; it is called Manjusri’s Samadhi Dharma Door. It is the application of concentration and insight in daily life – the applied meditation. This practice is also the preliminary for our actual practice as this Dharma door brings us tremendous merits and resources for enlightenment.
Monday, May 26, 2008
The pyramid of practice
Week of Sept 12, 2004 – The pyramid of practice
The road to enlightenment can be compared to a pyramid. At the base of the pyramid are three aspects:
(A) Understanding – Right view, perception; Manjusri’s virtue; Mind; Internal
(B) Actual practice – Realization; Practitioner, Body; Media
(C) Vows – Motivation; Samantabhadra’s virtue; Breathing; External
At the bottom of the pyramid are three vertices. They are very distinct and distant from each other, yet they are on the same plane. When one’s practice advances upwards, (as we move from the base to the apex of the pyramid) gradually, the three aspects will come closer and closer to each other and finally become one (apex). When one’s body, breathing and mind are unified into one, when one completely attains all the virtues of Manjusri and Samantabhadra, one attains the Buddhahood of Vairocana.
The three aspects are the basic foundation of our practice. We must have a solid foundation for the pyramid to be well built. All three aspects are vital and must be present for our practice to be sound.
Without actual practice and vows, Buddhism is just a philosophy, plain knowledge.
Without understanding and vows, one may attain supernatural power but not enlightenment.
Without understanding and practice, one’s practice may easily degenerate into a cult movement.
There are so many religious groups in this New Age, and almost all of them are a hybrid form of the combinations of the three aspects. Only when all three aspects are completely present, is there True Buddhism.
What is inside this pyramid?
At the core of the pyramid is FAITH. Faith binds everything together!
Faith is the basis of the Path, the mother of virtues, Nourishing and growing all goodness.
The road to enlightenment can be compared to a pyramid. At the base of the pyramid are three aspects:
(A) Understanding – Right view, perception; Manjusri’s virtue; Mind; Internal
(B) Actual practice – Realization; Practitioner, Body; Media
(C) Vows – Motivation; Samantabhadra’s virtue; Breathing; External
At the bottom of the pyramid are three vertices. They are very distinct and distant from each other, yet they are on the same plane. When one’s practice advances upwards, (as we move from the base to the apex of the pyramid) gradually, the three aspects will come closer and closer to each other and finally become one (apex). When one’s body, breathing and mind are unified into one, when one completely attains all the virtues of Manjusri and Samantabhadra, one attains the Buddhahood of Vairocana.
The three aspects are the basic foundation of our practice. We must have a solid foundation for the pyramid to be well built. All three aspects are vital and must be present for our practice to be sound.
Without actual practice and vows, Buddhism is just a philosophy, plain knowledge.
Without understanding and vows, one may attain supernatural power but not enlightenment.
Without understanding and practice, one’s practice may easily degenerate into a cult movement.
There are so many religious groups in this New Age, and almost all of them are a hybrid form of the combinations of the three aspects. Only when all three aspects are completely present, is there True Buddhism.
What is inside this pyramid?
At the core of the pyramid is FAITH. Faith binds everything together!
Faith is the basis of the Path, the mother of virtues, Nourishing and growing all goodness.
Friday, May 23, 2008
Manjusri and Samantabhadra
Week of Sept 05, 2004 – Manjusri and Samantabhadra
In the Hua Yen School of Buddhism, the two most important Bodhisattvas are Manjusri and Samantabhadra. The two represent two different sets of virtues/ Buddha’s nature that complement each other; they are the two sides of the Buddha Vairocana - Buddha of Great Illumination. When the virtues of Manjusri and Samantabhadra are completely attained, one attains the Buddhahood of Vairocana.
Manjusri represents:
Wisdom
Preliminaries of practice
Internal abilities to attain realization
Manjusri’s teaching emphasizes:
Understanding - rational
Feeling and sensing – without thinking
Double Denying – not good not bad
Mindfulness – perceiving and observing “Be mindful at each instance”
Samantabhadra represents:
Practices/ deeds/ great vows
Aftermath of practice
External Dharmadhatu (ultimate truth of phenomena) factors to be realized
Samantabhadra’s teaching emphasizes:
Practicing - experience
Existence – experience the existence
Double Establishing – is good and is bad
Confirmation - “Every action is Samantabhadra’s Manifestation a and every vision is Samantabhadra’s Revelation.”
I will further explain how our meditation is related to or guided by Manjusri and Samantabhadra’s teachings in the coming articles.
We should be very grateful that we have a chance to hear and learn about the Hua Yen School of Buddhism as well as Manjusri and Samantabhadra’s teachings. You have cumulated immeasurable merits and virtues in your past lives for you to come across these great Dharma teachings, do treasure this opportunity.
In the Hua Yen School of Buddhism, the two most important Bodhisattvas are Manjusri and Samantabhadra. The two represent two different sets of virtues/ Buddha’s nature that complement each other; they are the two sides of the Buddha Vairocana - Buddha of Great Illumination. When the virtues of Manjusri and Samantabhadra are completely attained, one attains the Buddhahood of Vairocana.
Manjusri represents:
Wisdom
Preliminaries of practice
Internal abilities to attain realization
Manjusri’s teaching emphasizes:
Understanding - rational
Feeling and sensing – without thinking
Double Denying – not good not bad
Mindfulness – perceiving and observing “Be mindful at each instance”
Samantabhadra represents:
Practices/ deeds/ great vows
Aftermath of practice
External Dharmadhatu (ultimate truth of phenomena) factors to be realized
Samantabhadra’s teaching emphasizes:
Practicing - experience
Existence – experience the existence
Double Establishing – is good and is bad
Confirmation - “Every action is Samantabhadra’s Manifestation a and every vision is Samantabhadra’s Revelation.”
I will further explain how our meditation is related to or guided by Manjusri and Samantabhadra’s teachings in the coming articles.
We should be very grateful that we have a chance to hear and learn about the Hua Yen School of Buddhism as well as Manjusri and Samantabhadra’s teachings. You have cumulated immeasurable merits and virtues in your past lives for you to come across these great Dharma teachings, do treasure this opportunity.
Thursday, May 22, 2008
Transfer of Merits
Week of August 29, 2004 – Transfer of Merits
Transfer of Merits is the last as well as one of the most important processes of every single practice. These transfers are meant to accomplish three objectives:
1) Detachment of Self – the merits that we accumulate from the practice are transferred out. We practice not only for the benefit of ourselves but for others as well.
2) The positive energy that we have accumulated from the practice is passed on and spreaded out so that there is more positive energy in the surrounding environment.
3) The act of transfer has merits too. There is a multiplying and domino effect in the transfer.
Our fundamental wish is for the enlightenment of all sentient beings, so that is our ultimate transfer. In addition to that transfer, if we have particular wishes, we may transfer the merits to those specifically, e.g., for the health of our loved ones or for our kids to do well in school. Thus we may do a particular transfer then a general/universal transfer.
The wording that we use after our meditation class is:
We pray:
For the flourishing of Buddha Dharma,
For peace in the world,
For the joy and contentment of all people,
For the freedom and ease of body and mind.
May sentient beings depart from suffering.
May the vows of the donors be fulfilled.
Another widely used wording of transfer from the Avatamsaka Sutra:
The supreme and endless blessings from Samantabhadra's deeds,
I now universally transfer.
May every living being, drowning and adrift,
Soon return to the Land of Limitless Light!
Transfer of Merits is the last as well as one of the most important processes of every single practice. These transfers are meant to accomplish three objectives:
1) Detachment of Self – the merits that we accumulate from the practice are transferred out. We practice not only for the benefit of ourselves but for others as well.
2) The positive energy that we have accumulated from the practice is passed on and spreaded out so that there is more positive energy in the surrounding environment.
3) The act of transfer has merits too. There is a multiplying and domino effect in the transfer.
Our fundamental wish is for the enlightenment of all sentient beings, so that is our ultimate transfer. In addition to that transfer, if we have particular wishes, we may transfer the merits to those specifically, e.g., for the health of our loved ones or for our kids to do well in school. Thus we may do a particular transfer then a general/universal transfer.
The wording that we use after our meditation class is:
We pray:
For the flourishing of Buddha Dharma,
For peace in the world,
For the joy and contentment of all people,
For the freedom and ease of body and mind.
May sentient beings depart from suffering.
May the vows of the donors be fulfilled.
Another widely used wording of transfer from the Avatamsaka Sutra:
The supreme and endless blessings from Samantabhadra's deeds,
I now universally transfer.
May every living being, drowning and adrift,
Soon return to the Land of Limitless Light!
Wednesday, May 21, 2008
Vows
Week of August 22, 2004 – Vows
The three preliminaries for Practice are: Repentance, Appreciation, and Vows.
Vows are directly related to our motivation for practice.
Very generally speaking, there are three types of motivation for practice:
a) For Individual Enlightenment – usually one practices the Four Noble Truths:
1. Suffering,
2. the Cause of Suffering,
3. the Cessation of Suffering and
4. the Path Leading to the Cessation of Suffering (the Eightfold Path).
b) For helping others to Enlightenment – usually one practices the Six Pramitas:
1. Dana-paramita (charity)
2. Shila-paramita (discipline)
3. Kshanti-paramita (forbearance)
4. Virya-paramita (zeal)
5. Dhyana-paramita (concentration)
6. Prajna-paramita (wisdom)
c) For the attainment of Anuttara-Samyak-Sambodhi (Supreme and Perfect Enlightenment) -
usually one practices Samantabhadra’s Ten Great Vows
Samantabhadra Bodhisattva’s Ten Great Vows:
The first, to worship and respect all Buddhas.
The second, to praise the Tathagatas.
The third, to cultivate the giving of offerings.
The fourth, to repent all karmic obstructions.
The fifth, to rejoice in the merits of others.
The sixth, to request the turning of the Dharma wheel.
The seventh, to request that the Buddhas dwell in the world.
The eighth, to always follow the Buddhas in study.
The ninth, to always harmonize with living beings.
The tenth, to transfer all merits to all others.
All Buddhas of the past, present and future in all quarters.
All Bodhisattva Mahasattvas. Maha Prajna Paramita.
Depending on one’s motivation for practice, one takes different vows.
The Four Great vows:
I vow to deliver innumerable sentient beings.
I vow to cut off endless vexations.
I vow to master limitless approaches to Dharma.
I vow to attain Supreme Buddhahood.
May the beings in the four forms of birth and the nine states of dwelling all come into the unlimited Hua-Yen Worlds.
May the beings in the eight difficult conditions wanting to hear the Dharma and the beings in the three unhappy realms all enter the unbounded Buddha-body.
The Four Immeasurables:
May all beings have happiness and the causes of happiness; this is boundless loving-kindness (Matta).
May all beings be free of sorrow and the causes of sorrow; this is boundless compassion (Karuna).
May all beings never be separated from that altruistic joy which is from taking part in all virtuous acts; this is boundless sympathetic joy (Mudita).
May all beings transcend the duality of right and wrong, attachment and hatred; and rest in infinite equanimity.
For an enthusiastic practitioner, a daily practice should include:
1) The recitation of the Three Refuges.
2) The recitation of the Repentance.
3) The recitation of one’s vows.
4) The main practice – meditation, writing or recitation of the sutra, recitation of the mantras or Buddha’s names… etc.
5) The Transfer of the Merit.
In the lengthy and challenging course of practice, one will encounter many difficulties and tests. Our Vow is the driving force that gives us the strength and courage to overcome all obstacles. Our Vows ignite the Love of Life within us and provide us with warmth and comfort when we are feeling doubt and despair on our journey towards enlightenment!
If one’s motivation for practice is out of selfishness, one will not have great vows and will not progress much on the Bodhi Path. We may have selfish motivation in the beginning of the practice, but along the way our attitude and motivation will improve and advance since our minds will broaden. Great vows enhance boundless minds and boundless minds augment great vows. See how the two are interrelated and supplement each other. That is the Hua Yen way of perceiving, that is how we should observe and practice!
The three preliminaries for Practice are: Repentance, Appreciation, and Vows.
Vows are directly related to our motivation for practice.
Very generally speaking, there are three types of motivation for practice:
a) For Individual Enlightenment – usually one practices the Four Noble Truths:
1. Suffering,
2. the Cause of Suffering,
3. the Cessation of Suffering and
4. the Path Leading to the Cessation of Suffering (the Eightfold Path).
b) For helping others to Enlightenment – usually one practices the Six Pramitas:
1. Dana-paramita (charity)
2. Shila-paramita (discipline)
3. Kshanti-paramita (forbearance)
4. Virya-paramita (zeal)
5. Dhyana-paramita (concentration)
6. Prajna-paramita (wisdom)
c) For the attainment of Anuttara-Samyak-Sambodhi (Supreme and Perfect Enlightenment) -
usually one practices Samantabhadra’s Ten Great Vows
Samantabhadra Bodhisattva’s Ten Great Vows:
The first, to worship and respect all Buddhas.
The second, to praise the Tathagatas.
The third, to cultivate the giving of offerings.
The fourth, to repent all karmic obstructions.
The fifth, to rejoice in the merits of others.
The sixth, to request the turning of the Dharma wheel.
The seventh, to request that the Buddhas dwell in the world.
The eighth, to always follow the Buddhas in study.
The ninth, to always harmonize with living beings.
The tenth, to transfer all merits to all others.
All Buddhas of the past, present and future in all quarters.
All Bodhisattva Mahasattvas. Maha Prajna Paramita.
Depending on one’s motivation for practice, one takes different vows.
The Four Great vows:
I vow to deliver innumerable sentient beings.
I vow to cut off endless vexations.
I vow to master limitless approaches to Dharma.
I vow to attain Supreme Buddhahood.
May the beings in the four forms of birth and the nine states of dwelling all come into the unlimited Hua-Yen Worlds.
May the beings in the eight difficult conditions wanting to hear the Dharma and the beings in the three unhappy realms all enter the unbounded Buddha-body.
The Four Immeasurables:
May all beings have happiness and the causes of happiness; this is boundless loving-kindness (Matta).
May all beings be free of sorrow and the causes of sorrow; this is boundless compassion (Karuna).
May all beings never be separated from that altruistic joy which is from taking part in all virtuous acts; this is boundless sympathetic joy (Mudita).
May all beings transcend the duality of right and wrong, attachment and hatred; and rest in infinite equanimity.
For an enthusiastic practitioner, a daily practice should include:
1) The recitation of the Three Refuges.
2) The recitation of the Repentance.
3) The recitation of one’s vows.
4) The main practice – meditation, writing or recitation of the sutra, recitation of the mantras or Buddha’s names… etc.
5) The Transfer of the Merit.
In the lengthy and challenging course of practice, one will encounter many difficulties and tests. Our Vow is the driving force that gives us the strength and courage to overcome all obstacles. Our Vows ignite the Love of Life within us and provide us with warmth and comfort when we are feeling doubt and despair on our journey towards enlightenment!
If one’s motivation for practice is out of selfishness, one will not have great vows and will not progress much on the Bodhi Path. We may have selfish motivation in the beginning of the practice, but along the way our attitude and motivation will improve and advance since our minds will broaden. Great vows enhance boundless minds and boundless minds augment great vows. See how the two are interrelated and supplement each other. That is the Hua Yen way of perceiving, that is how we should observe and practice!
Tuesday, May 20, 2008
Appreciation
Week of August 15, 2004 - Appreciation
The three preliminaries for Practice are: Repentance, Appreciation, and Vows.
Appreciation helps us to achieve three goals:
a) Appreciation is positive thinking and positive thinking attracts positive energy.
b) Appreciation helps to open up our minds and broaden our horizon.
c) Appreciation helps us to break down our selfishness, or the clinging to the idea of one’s SELF.
How do we show our appreciation?
We start externally, addressing our spiritual being and gradually move inwards:
a) Be thankful for the Triple Gem – Buddha, Dharma & Sangha
b) Be grateful for your teachers, especially our Master Venerable Hai Yun HeShang who taught us to see the Truth.
c) Be thankful for your parents, without them we would not be here.
d) Appreciate your own life. Feel the wonder and glory of your existence.
Then we move outwards addressing our physical being from the immediate to far beyond:
f) Appreciate your family; especially your spouse who has gone through so much with you. Be thankful to your children who have taught you so much.
g) Appreciate your relatives and friends.
h) Appreciate your work and colleagues.
i) Appreciate your society/country and government.
j) Appreciate the Earth…the galaxy… the universe
Think of all the goodness that anyone has ever done for you
In the beginning you may need to consciously direct your appreciation; intentionally and mindfully. As your practice deepens and your awareness increases, your Buddha’s nature will reveal itself; appreciation will flow naturally from your heart. You will appreciate absolutely everything - living and non-living, existent and non-existent. You and the universe are one.
The three preliminaries for Practice are: Repentance, Appreciation, and Vows.
Appreciation helps us to achieve three goals:
a) Appreciation is positive thinking and positive thinking attracts positive energy.
b) Appreciation helps to open up our minds and broaden our horizon.
c) Appreciation helps us to break down our selfishness, or the clinging to the idea of one’s SELF.
How do we show our appreciation?
We start externally, addressing our spiritual being and gradually move inwards:
a) Be thankful for the Triple Gem – Buddha, Dharma & Sangha
b) Be grateful for your teachers, especially our Master Venerable Hai Yun HeShang who taught us to see the Truth.
c) Be thankful for your parents, without them we would not be here.
d) Appreciate your own life. Feel the wonder and glory of your existence.
Then we move outwards addressing our physical being from the immediate to far beyond:
f) Appreciate your family; especially your spouse who has gone through so much with you. Be thankful to your children who have taught you so much.
g) Appreciate your relatives and friends.
h) Appreciate your work and colleagues.
i) Appreciate your society/country and government.
j) Appreciate the Earth…the galaxy… the universe
Think of all the goodness that anyone has ever done for you
In the beginning you may need to consciously direct your appreciation; intentionally and mindfully. As your practice deepens and your awareness increases, your Buddha’s nature will reveal itself; appreciation will flow naturally from your heart. You will appreciate absolutely everything - living and non-living, existent and non-existent. You and the universe are one.
Monday, May 19, 2008
Repentance
Week of August 8, 2004 - Repentance
The three preliminaries for Practice are: Repentance, Appreciation, and Vows.
Repentance is not just feeling sorry about your behavior or making a confession. It consists of two parts:
a) The discovery of one’s shortcomings, wrongful actions, or harms done to one’s self or others
b) and the determination of actions to be taken to improve or redeem the wrongful acts.
It is difficult to find out one’s own faults, more difficult to admit them, and extremely difficult to rise above them. Yet it is through this ongoing process of self-examination and improvement that one grows mentally and spiritually.
Meditation helps to increase one’s awareness and mindfulness so one can repent well, and repentance helps to purify one’s mind and actions which are the preliminaries for Practice (meditation is one method of Practice). The two are interrelated and influence each other.
One should repent often, give a thoughtful examination of one’s daily actions and look for ways to improve them. Without repentance, one cannot progress very far on the Bodhi Path.
The three preliminaries for Practice are: Repentance, Appreciation, and Vows.
Repentance is not just feeling sorry about your behavior or making a confession. It consists of two parts:
a) The discovery of one’s shortcomings, wrongful actions, or harms done to one’s self or others
b) and the determination of actions to be taken to improve or redeem the wrongful acts.
It is difficult to find out one’s own faults, more difficult to admit them, and extremely difficult to rise above them. Yet it is through this ongoing process of self-examination and improvement that one grows mentally and spiritually.
Meditation helps to increase one’s awareness and mindfulness so one can repent well, and repentance helps to purify one’s mind and actions which are the preliminaries for Practice (meditation is one method of Practice). The two are interrelated and influence each other.
One should repent often, give a thoughtful examination of one’s daily actions and look for ways to improve them. Without repentance, one cannot progress very far on the Bodhi Path.
All the evil karma that I created in bygone days
Resulted from greed, hatred and ignorance since time without beginning
Arising out of body, speech and mind
For all these karma I now remorsefully repent.
The Avatamsaka Sutra
Sunday, May 18, 2008
Realization
Week of August 1, 2004 - Realization
After we have faith, and we begin to understand and practice, what is next?
Realization. Realization is not the understanding or accumulating of external knowledge. It is the internalizing of this understanding, where what one comprehends becomes a part of one’s nature.
There are two levels of realization:
First is the experience of realization - it is just a foretaste of the true attainment to come.
Second is the attainment of realization – where realization becomes a part of one’s nature and will never vanish.
Take concentration (dhyana) for example:
After we start practicing meditation for a while, we experience some kind of absorption and are able to focus much better; this is the flavor of concentration.
For Buddha, every single moment was a moment of concentration, no matter the activity.
Take kindness (compassion) for example:
We are taught by our parents and teachers to be kind to others. We perform acts of kindness with a motivation - to be nice, because it is the right things to do, because if we are nice to others they will be nice to us in return. We are interacting with the external environment in the way we have been taught.
If we have truly realized kindness, we will be kind for no reason, but simply because it is just a part of our nature. Kindness will flow from your pure heart and you will expect absolutely nothing in return.
There are two things that death cannot take away from us. One is our karma and the other is the realization that we have attained.
So keep on having faith, expand your understanding, continue your practice, and realization will come to you. For faith, understanding and practice we have to expend our whole effort. For realization we just have to wait, we cannot rush it; it will come somehow sooner or later if we keep on practicing on the correct path.
Let’s be “Friends” and help each other on the Bodhi path!
After we have faith, and we begin to understand and practice, what is next?
Realization. Realization is not the understanding or accumulating of external knowledge. It is the internalizing of this understanding, where what one comprehends becomes a part of one’s nature.
There are two levels of realization:
First is the experience of realization - it is just a foretaste of the true attainment to come.
Second is the attainment of realization – where realization becomes a part of one’s nature and will never vanish.
Take concentration (dhyana) for example:
After we start practicing meditation for a while, we experience some kind of absorption and are able to focus much better; this is the flavor of concentration.
For Buddha, every single moment was a moment of concentration, no matter the activity.
Take kindness (compassion) for example:
We are taught by our parents and teachers to be kind to others. We perform acts of kindness with a motivation - to be nice, because it is the right things to do, because if we are nice to others they will be nice to us in return. We are interacting with the external environment in the way we have been taught.
If we have truly realized kindness, we will be kind for no reason, but simply because it is just a part of our nature. Kindness will flow from your pure heart and you will expect absolutely nothing in return.
There are two things that death cannot take away from us. One is our karma and the other is the realization that we have attained.
So keep on having faith, expand your understanding, continue your practice, and realization will come to you. For faith, understanding and practice we have to expend our whole effort. For realization we just have to wait, we cannot rush it; it will come somehow sooner or later if we keep on practicing on the correct path.
Let’s be “Friends” and help each other on the Bodhi path!
Saturday, May 17, 2008
Faith,Understanding & Practice
Week of July 25, 2004
Two weeks ago, we talked about faith.
Faith in Buddhism is something that comes from within, believing that:
1) All sentient beings have Buddha nature;
2) I, myself, also have Buddha nature and will attain Buddhahood someday if I start to and keep on practicing;
3) All sentient beings can attain Buddhahood someday.
This faith means believing in yourself and believing in the Buddha nature within you, not on any external entity or outside force.
Last week we talked about understanding.
Understanding is to know what and how we are doing. What is Buddha nature? How do we realize it? How do we ascertain that doing what we are doing will lead us to the Bodhi path? Why do we meditate? How will meditation lead to enlightenment? There are numerous questions one may ask. It is through this mode of questioning and investigating that we develop wisdom.
Without the urgent desire to question and find the answers, what we understand is just knowledge. But through this mode of training (Hua Yen training) and the quest for the Truth, our understanding is internalized and becomes a part of us, not just external, intellectual knowledge.
This week we talked about practice.
There are two aspects of practice:
1) The technical aspect – the actual training through meditation, recitation of Buddha’s names, copying of the sutra, reciting mantras etc.
2) The application – the skills/concentration/mindfulness that we develop from the technical aspect and applied to daily life.
Take meditation as an example:
Sitting with the Vairocana’s seven position meditation posture will lead to the improvement of bodily health which in turn leads to better concentration.
The counting of the breaths trains our observation and awareness, which also in turn leads to better concentration.
The two together lead us to better physical and mental health so we can further develop our concentration and finally wisdom.
But the mindfulness or awareness that we develop has to be applied in our daily lives. We need to talk, walk, eat, think and even sleep with awareness or mindfulness. This awareness has to become part of us again. We need to awaken to the awareness of our own Buddha nature that has been with us all along but has been hidden from our view. To do that successfully we need faith, understanding and practice.
Two weeks ago, we talked about faith.
Faith in Buddhism is something that comes from within, believing that:
1) All sentient beings have Buddha nature;
2) I, myself, also have Buddha nature and will attain Buddhahood someday if I start to and keep on practicing;
3) All sentient beings can attain Buddhahood someday.
This faith means believing in yourself and believing in the Buddha nature within you, not on any external entity or outside force.
Last week we talked about understanding.
Understanding is to know what and how we are doing. What is Buddha nature? How do we realize it? How do we ascertain that doing what we are doing will lead us to the Bodhi path? Why do we meditate? How will meditation lead to enlightenment? There are numerous questions one may ask. It is through this mode of questioning and investigating that we develop wisdom.
Without the urgent desire to question and find the answers, what we understand is just knowledge. But through this mode of training (Hua Yen training) and the quest for the Truth, our understanding is internalized and becomes a part of us, not just external, intellectual knowledge.
This week we talked about practice.
There are two aspects of practice:
1) The technical aspect – the actual training through meditation, recitation of Buddha’s names, copying of the sutra, reciting mantras etc.
2) The application – the skills/concentration/mindfulness that we develop from the technical aspect and applied to daily life.
Take meditation as an example:
Sitting with the Vairocana’s seven position meditation posture will lead to the improvement of bodily health which in turn leads to better concentration.
The counting of the breaths trains our observation and awareness, which also in turn leads to better concentration.
The two together lead us to better physical and mental health so we can further develop our concentration and finally wisdom.
But the mindfulness or awareness that we develop has to be applied in our daily lives. We need to talk, walk, eat, think and even sleep with awareness or mindfulness. This awareness has to become part of us again. We need to awaken to the awareness of our own Buddha nature that has been with us all along but has been hidden from our view. To do that successfully we need faith, understanding and practice.
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