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1
Theravada / Fakta Fakta tentang Theravada
« on: 20 January 2011, 06:51:33 PM »
Namo Buddhaya,

berarti Vibhajyavada memang diragukan tidak pernah ada... Jadi memang Theravada tidak ada hubungannya dengan Vibhajyavada ? ? ?
Itu pengertian saya setelah menterjemahkan dari Bahasa Inggris... CMIIW (Correct me if i'm wrong)... Can You Correct yourself if you wrong ? hahahahahaha

Fakta-fakta tentang Theravada :

1. The Theravāda school is fundamentally derived from the Vibhajjavāda (or "doctrine of analysis") grouping.

2. The Theravadan accounts of its own origins mention that it received the teachings that were agreed upon during the Third Buddhist Council, and these teachings were known as the Vibhajjavada.

3. In ancient India, those schools that used Sanskrit as their religious language referred to this school as the Sthaviras, but those that use Pali as their religious language referred to this school as the Theras. Both Sthaviras and Theras both literally mean "the Elders". The school has been using the name Theravada for itself in a written form since at least the 4th century, when the term appears in the Dipavamsa.

3. Xuanzang wrote of two major divisions of Theravāda in Sri Lanka, referring to the Abhayagiri tradition as the "Mahāyāna Sthaviras," and the Mahāvihāra tradition as the "Hīnayāna Sthaviras." = Tanya kenapa kedua-duanya Sthavira yang menggunakan bahas Sanskrit bukan Pali ?

4. Akira Hirakawa notes that the surviving commentaries (Aṭṭhakathā) of the Mahāvihāra sect, when examined closely, also include a number of positions that agree with Mahāyāna teachings. = Tanya kenapa ?

5. Some scholars have held that the rulers of Sri Lanka enforced orthodoxy to ensure that Theravāda remained traditional, and that this characteristic contrasts with Indian Buddhism. = Tanya kenapa ?

6. However, before the 12th century, more rulers of Sri Lanka gave support and patronage to the Abhayagiri Theravādins, and travelers such as Faxian saw the Theravādins of Abhayagiri as the main tradition.

7. This changed in the 12th century, when the Mahāvihāra gained the support of King Parakkamabāhu I (1153-1186 CE), and the Abhayagiri and Jetavana traditions were banned from Sri Lanka. = Tanya kenapa ?

8. The Theravāda monks from these two traditions were then given the choice of returning to the laity or seeking re-ordination under the Mahāvihāra tradition. = Tekanan Politik ?

9. Before the unification of Theravāda Buddhism in Sri Lanka, the areas of Thailand, Burma, Laos, and Cambodia were dominated by various Buddhist sects from India, and included the teachings of Mahāyāna Buddhism.

10. Though there are some early accounts that have been interpreted as Theravāda in Burma, the surviving records show that most Burmese Buddhism incorporated Mahāyāna, and used Sanskrit rather than Pali. = Tanya kenapa ?

11. After the decline of Buddhism in India, missions of monks from Sri Lanka gradually converted Burmese Buddhism to Theravāda, and in the next two centuries also brought Theravāda Buddhism to the areas of Thailand, Laos, and Cambodia, where it supplanted previous forms of Buddhism. = Bhikku-bhikku Sri Lanka meconvert Kaum Sthaviravada dan Mahayana ke Theravada ?

Ada politik disini, sehingga ajaran Sthaviravada dan Mahayana India yang menggunakan bahasa Sanskrit dirubah ke Pali oleh penguasa.

 _/\_


 

2
Mahayana / Tentang TRIYANA DHARMACHAKRA
« on: 20 January 2011, 05:49:49 PM »
Namo Buddhaya,

Om Mani Padme Hum

KARMA TRIYANA DHARMACHAKRA (KTD) is a Tibetan Buddhist monastery beautifully situated in the heart of the Catskill Mountains above Woodstock, New York. It is the North American monastic seat of His Holiness the Gyalwa Karmapa Ogyen Trinley Dorje, the spiritual head of the Karma Kagyu Lineage of Tibetan Buddhism.

KTD is a retreat center where students study and practice Tibetan Buddhism as taught by its distinguished resident lamas, Bardor Tulku Rinpoche, Khenpo Karthar Rinpoche, and Khenpo Ugyen Tenzin as well as many visiting Kagyu teachers.

The abbot of Karma Triyana Dharmachakra is Khenpo Karthar Rinpoche. Bardor Tulku Rinpoche is the third in his lineage and also lives at Karma Triyana Dharmachakra. Tenzin Chonyi is the president of Karma Triyana Dharmachakra. Together they hold the primary responsibility for fulfilling His Holiness' wishes with regard to KTD and its manifold activities.

In addition, KTD has an international network of local practice centers known as Karma Thegsum Chölings (KTCs), which are under its direct spiritual guidance.

If you are interested in attending teachings or visiting the monastery, the page on this site titled Visiting should be quite useful. Also, in order to make your visit comfortable, you might want to familiarize yourself with Dharma etiquette before you arrive.

 _/\_

3
Sains / Kemana Api Seteleh Ia Padam? Jilid II
« on: 20 January 2011, 03:16:08 PM »
Namo Buddhaya,

Menanggapi tantangan Indra agar topik ini dibuka lagi, dengan ini topik saya buka lagi.

 _/\_

4
Chan atau Zen / Zen Teachings of Zen Master Fo-yen Ching-yuan
« on: 20 January 2011, 12:47:05 AM »
Namo Buddhaya,

Zen Teachings of Fo-yen

Sermons by Chinese Zen Master Fo-yen Ching-yuan (1067-1120): (excerpts)

(Thomas Cleary, "Instant Zen: Waking Up in the Present". North Atlantic Books, Berkeley, 1994)


There is no particular pathway into it. If your own self is clear and everything is It, when you visit a teacher you do not see that there is a teacher; when you inquire of yourself, you do not see that you have a self. ... When you see in this way, are you not independent and free?

Here, I am thus every day, thus all the time. But tell me, what is "thus"? Try to express it outside of discriminatory consciousness, intellectual assessments, and verbal formulations. This reality is not susceptible to your intellectual understanding. ... How can you think of your original mind? How can you see your own eye? ... What can be seen by the eye or heard by the ear can be studied in the scriptures.

But what about the basis of awareness itself -- how do you study that?

I will settle something for you right now: the ultimate rule is to see your own mind clearly. An ancient said, "The mind does not know itself, the mind does not see itself." So how can you see it clearly? Mind does not see mind; to get it, you must not see it as mind.

Do you want to understand? Just discern the things perceived; you cannot see the mind itself.

All that is necessary is that there be no perceiver or perceived when you perceive [no separation of perceiver and perceived], no thinker or thought when you think [no separation of thinker and thought]. Buddhism is very easy. Just let go, then step back and look.

How about when they say the sound of the rain has given you a sermon? Is that correct? I do not agree; the sound of the rain is you giving a sermon. But do you understand? Clarify it directly; then what else is there?

There is nothing in my experience that is not true. If there were anything at all untrue, how could I presume to guide others? As for you, obviously there is something not true; that is why you come to someone to find certainty.

Where is your mistake? Fundamentally not understanding [nobody does originally], you then seek understanding. Since you basically do not understand, what are you capable of doing? Look to see where the not understanding comes from. Do you want to know? This non-understanding of yours basically comes from nowhere. Since it comes from nowhere, how could this not understanding be? And when you understand, the nonunderstanding goes nowhere.

If you know that falsehood is fundamentally the path, then there is no falsehood in it. Therefore those who master the path have no attainment. Just do not seek elsewhere, and realise there is no confusion or falsehood; this is called seeing the path. The path is inherently always out in the open. Thus for those who attain the path, there is nothing that is not it.

Another book has a chapter on Zen Master Fo-yen:

(Thomas Cleary, "Zen Essence: The Science of Freedom". Shambhala Publications, Boston, 1989)

 

... Scripture also says [Diamond Sutra], "All appearances are illusory.

If you see appearances are not the same as true characteristics, you see where enlightenment comes from [you see the Tathagata]."

An ancient Zen master said, "if you deny appearances as you see them, you do not see where enlightenment comes from [you do not see the Tathagata]."

Just step back, stop mental machinations, and try to become aware of all the implications of these sayings. If you suddenly see through, how can you be affected by anything?

When you see, let there be no seer or seen; when you hear, let there be no hearer or heard; when you think, let there be no thinker or thought [no separation of seer and seen, of hearer and heard, of thinker and thought].

Buddhism is extremely easy and saves the most energy. It's just that you yourself waste energy and cause yourself trouble. The ancients saw people helpless, and told them to try meditating quietly. This was good advice, but later people didn't understand what the ancients meant, and closed their eyes, suppressed body and mind, and sat like lumps waiting for enlightenment. How foolish! [You must not just sit: you must also realise that the one sitting, i.e. you, is your only teacher.]

 _/\_

5
Namo Buddhaya,

A General Recommended Way of Sitting Meditation

By Dogen Zenji

The Way is fundamentally complete and perfect, all-pervasive, how could it depend upon cultivation and realization?
The vehicle of the source is free; why expend effort? The whole being is utterly beyond defiling dust; who would believe in a method of wiping it clean? The great whole is not apart from here; why go someplace to practice? Nevertheless, the slightest discrepancy is as the distance between sky and earth: as soon as aversion and attraction arise, you lose your mind in confusion. Even though you may boast of comprehension and wallow in understanding, having gotten a glimpse of insight, and though you find the Way and understand the mind, though you may roam freely within the bounds of initial entry, you are still somewhat lacking in a living road of emancipation.
Even Gautama Buddha, who had innate knowledge, at upright for six years; this is a noteworthy example. When referring to the transmission of the mind seal at Shaolin, the fame of nine years facing a wall is still mentioned. Since the ancients did so, why should people today not do so? Therefore you should stop the intellectual activity of pursuing words and chasing sayings, and should learn the stepping back of turning the light around and looking back. Body and mind will naturally be shed, and the original countenance will become manifest. If you want to attain something, you should set right about working on it. For intensive Zen meditation, a quirt room is appropriate. Food and drink are to be moderate. Letting go of all mental objects, taking a respite from all concerns, not thinking of good or evil, not being concerned with right or wrong, halt the operations of mind, intellect, and consciousness, stop assessment by thought, imagination, and view. Do not aim to become a Buddha; and how could it be limited to sitting or reclining? Spread a thick sitting mat where you usually sit, and use a cushion on top of this. You may sit in the full-lotus posture, or in the half-lotus posture. For the full-lotus posture, first place the right foot on the left thigh, then the left foot on the right thigh. For the half-lotus posture, just place the left foot on the right thigh. Wear loose clothing, and keep it orderly. Next place the right hand on the left leg, and the left hand on the right hand, with palms facing upward. The two thumbs face each other and hold each other up. Now sit upright, with your body straight. Do not lean to the left or tilt to the right, bend forward or lean backward. Align the ears with the shoulders, and the nose with the navel. The tongue should rest on the upper palate, the teeth and lips should be closed. The eyes should always be open. The breathing passes subtly through the nose. Once the physical form is in order, exhale fully through the mouth once, sway left and right, then settle into sitting perfectly still. Think of what does not think. How do you think of what does not think? It is not thinking. This is the essential art of sitting Zen meditation. What I call sitting Zen meditation is not practice of dhyana. It is just a method of comfort, a practical way of experiencing thoroughgoing investigation of enlightenment: objective reality becomes manifest, beyond any trap. If you can get the meaning of this, you will be like dragons taking to the water, like tigers in the mountains. You will know that the truth has spontaneously become evident, while oblivion and distraction will already have been overcome. When you are going to rise from sitting, move your body gradually, getting up gently. Do not be hasty or careless.

We have seen stories of transcending the ordinary and going beyond the holy, shedding the mortal coil while sitting or passing away while standing upright: all of these depend on the power in this.

-----

And how about the transformations of state upon the lifting of a finger, a pole, a needle, a hammer? How about the realizations of accord on the raising of a whisk, a fist, a cane, a shout? They have never been susceptible to understanding but thought and conceptualizations; how could they be known by cultivated realization of supernatural powers? It could be called dignified behavior beyond sound and form; is it not a guiding example prior to knowledge and views? Being such, it is not an issue whether one has more or less intelligence, making no distinction between the quick and the slow. Focused, unified concentration is what constitutes work on the Way. The practice and realizations are spontaneously undefiled; the process of heading for the aim, furthermore, is being normal. Whatever they are, one's own world and the realms of others; West and East, they equally hold the seal of Buddha, based as one on the way of the source. Just work on sitting, remaining in an immobile state. Even though it seems there are myriad differences and a thousand distinctions, just attend to intensive meditation to master the Way. Why abandon a seat in your own house to idly roam in the dusty realms of alien countries? Take a single misstep, and you blunder past what's right in front of you. Having gotten the key to the human body, do not pass time uselessly: preserve and uphold the essential potential of the Buddha Way. Who has the folly to look forward to what lasts but a moment? Add to this consideration the fact that the physical body is like a dewdrop on the grass, a lifetime is like a lightning flash: all of a sudden they are void, in an instant they are gone. May those high-minded people who participate in this study and have long learned to feel an elephant by hand not be suspicious of a real dragon. Proceed energetically on the straightforward path of direct pointing, and honor people who have transcended learning and gone beyond effort. Join in the enlightenment of the Buddhas, inherit the state of mind of the Zen founders.
Having long been thus, we should be thus. The treasury opens of itself, to be used at will.

 _/\_

6
Chan atau Zen / Daily Lectures at Two Ch'an Weeks By Master Hsu Yun
« on: 20 January 2011, 12:24:24 AM »
Namo Buddhaya,

Daily Lectures at Two Ch'an Weeks

given at the Jade Buddha Monastery, Shanghai, in 1953
By Master Hsu Yun.

The First Week


The First Day

THE Venerable Wei Fang, abbot (of this monastery), is very compassionate indeed, and the chief monks are also earnest in their efforts to spread the Dharma. In addition, all the laymen (upasakas) here are keen in their studies of the truth and have come to sit in meditation during this Ch'an week. All have asked me to preside over the meeting and this is really an unsurpassable (co-operating) cause. However, for the last few years, I have been ill and am, therefore, unable to give long lectures.

The World Honored One spent over forty years in expounding the Dharma, exoterically and esoterically, and his teaching is found in the twelve divisions[1] of the Mahayana canon in the Tripitaka. If I am asked to give lectures, the most I can do is to pick up words already spoken by the Buddha and Masters.

As to the Dharma of our sect, when the Buddha ascended to his seat for the last time, he held up and showed to the assembly a golden flower of sandalwood, offered to him by the king of the eighteen Brahmalokas (Mahabrahma Devaraja). All men and gods (devas) who were present, did not understand the Buddha's (meaning). Only Mahakasyapa (acknowledged it with a) broad smile. Thereupon the World Honored One declared to him: "I have the treasure of the correct Dharma eye, Nirvana's wonderful mind and the formless Reality which I now transmit to you. This was the transmission outside of teaching, which did not make use of scriptures and was the unsurpassed Dharma door of direct realization."

Those who came afterwards, got confused about it and (wrongly) called it Ch'an (Dhyana in Sanskrit and Zen in Japanese). We should know that over twenty kinds of Ch'an are enumerated in the Mahaprajna-paramita Sutra, but none of them is the final one.

The Ch'an of our sect does not set up (progressive) stages and is, therefore, the unsurpassed one. (Its aim) is the direct realization leading to the perception of the (self-) nature and attainment of Buddhahood. Therefore, it has nothing to do with the sitting or not sitting in meditation during a Ch'an week. However, on account of living beings' dull roots and due to their numerous false thoughts, ancient masters devised expediencies to guide them. Since the time of Mahakasyapa up to now, there have been sixty to seventy generations. In the Tang and Sung dynasties (619-1278), the Ch'an sect spread to every part of the country and how it prospered at the time! At present, it has reached the bottom of its decadence (and) only those monasteries like Chin Shan, Kao Min and Pao Kuan, can still manage to present some appearance. This is why men of outstanding ability are now so rarely found and even the holding of Ch'an weeks has only a name but lacks its spirit.

When the Seventh Ancestor[2]Hsing Szu of Ch'ing Yuan Mountain asked the Sixth Patriarch: "What should one do in order not to fall into the progressive stages?"[3] the Patriarch asked: "What did you practice of late?" Hsing Szu replied: "I did not even practice the Noble Truths."[4] The Patriarch asked: "Then falling into what progressive stages?" Hsing Szu replied: "Even the Noble Truths are not practiced, where are the progressive stages?" The Sixth Patriarch had a high opinion of Hsing Szu.

Because of our inferior roots, the great masters were obliged to use expediencies and to instruct their followers to hold (and examine into) a sentence called hua t'ou. As Buddhists (of the Pure Land School) who used to repeat the Buddha's name (in their practice) were numerous, the great masters instructed them to hold (and examine into the hua t'ou): "Who is the repeater of the Buddha's name?" Nowadays, this expedient is adopted in Ch'an training all over the country. However, many are not clear about it and merely repeat without interruption the sentence: "Who is the repeater of the Buddha's name?" Thus they are repeaters of the hua t'ou, and are not investigators of the hua t'ou('s meaning). To investigate is to inquire into. For this reason, the four Chinese characters "chao ku hua t'ou" are prominently exhibited in all Ch'an halls. "Chao" is to turn inward the light, and "ku" is to care for. These (two characters together) mean "to turn inward the light on the self-nature". This is to turn inward our minds which are prone to wander outside, and this is called investigation of the hua t'ou. "Who is the repeater of the Buddha's name?" is a sentence. Before this sentence is uttered, it is called a hua t'ou (lit. sentence's head). As soon as it is uttered, it becomes the sentence's tail (hua wei). In our inquiry into the hua t'ou, this (word) "Who" should be examined: What is it before it arises? For instance, I am repeating the Buddha's name in this hall. Suddenly someone asks me: "Who is repeating the Buddha's name?" I reply: "It is I." The questioner asks again: "If you are the repeater of the Buddha's name, do you repeat it with your mouth or with your mind? If you repeat it with your mouth, why don't you repeat it when you sleep? If you repeat it with your mind, why don't you repeat it after your death?" This question will cause a doubt to arise (in our minds) and it is here that we should inquire into this doubt. We should endeavour to know where this "Who" comes from and what it looks like. Our minute examination should be turned inward and this is also called "the turning inward of the hearing to hear the self-nature."

When offering incense and circumambulating in the hall, one's neck should touch the (back of the wide) collar of the robe, one's feet should follow closely the preceding walker, one's mind should be set at rest and one should not look to the right or to the left. With a single mind, the hua t'ou should be well cared for.

When sitting in meditation, the chest should not be pushed forward. The prana (vital energy) should neither be brought upward nor pressed down, and should be left in its natural Condition. However, the six sense organs should be brought under control, and all thoughts should be brought to an end. Only the hua t'ou should be gripped and the grip should never loosen. The hua t'ou should not be coarse for it will float up and cannot be brought down. Neither should it be fine, for it will become blurred with the resultant fall into the void. In both cases, no result can be achieved.

If the hua tou is properly looked after, the training will become easier and all former habits will be brought automatically to an end. A beginner will not find it easy to hold the hua t'ou well (in his mind), but he should not worry about it. He should neither hope for awakening nor seek wisdom, for the purpose of this sitting in meditation in the Ch'an week is already the attainment of awakening and wisdom. If he develops a mind in pursuit of these ends, he puts another head upon his own head.[5]

Now we know that we should give rise only to a sentence called hua t'ou which we should care for. If thoughts arise, let them rise and if we disregard them, they will vanish. This is why it is said: "One should not be afraid of rising thoughts but only of the delay in being aware of them." If thoughts arise, let our awareness of them nail the hua t'ou to them. If the hua t'ou escapes from our grip, we should immediately bring it back again.

The first sitting in meditation can be likened to a battle against rising thoughts. Gradually the hua t'ou will be well gripped and it will be easy to hold it uninterruptedly during the whole time an incense stick takes to burn.[6] We can.expect good results when it does not escape from our grip any more.

The foregoing are only empty words; now let us exert our efforts in the training.
 

The Second Day

To sit in meditation during a Ch'an week is the best method which sets a time limit for realizing the truth by personal experience. This method was not used in ancient times for the ancients had sharp roots (and did not require it). It has gradually been put into use since the Sung dynasty (fell in 1278). In the Ch'ing dynasty (1662-1910), it was brought into vogue and the Emperor Yung Cheng used to hold frequent Ch'an weeks in the imperial palace. He entertained the highest regard for the Sect and his own attainment of Ch'an samadhi was excellent. Over ten persons realized the truth under the imperial auspices and Master T'ien Hui Ch'e of the Kao Min monastery at Yang Chou attained enlightenment during these meetings (in the palace). The emperor also revised and improved for observance the rules and regulations of the Sect, which flourished and produced so many men of ability. The (strict observance of) rules and regulations is, therefore, of paramount importance.

This method of setting a time limit for personal experience of the truth is likened to a scholars' examination. The candidates sit for it and write their compositions according to the subjects, for each of which a time limit is set. The subject of our Ch'an week is Ch'an meditation. For this reason, this hall is called the Ch'an hall. Ch'an is dhyana in Sanscrit and means "unperturbed abstraction". There are various kinds of Ch'an, such as the Mahayana and Hinayana Ch'ans, the material and immaterial Ch'ans, the Sravakas' and the Heretics' Ch'an. Ours is the unsurpassed Ch'an. If one succeeds in seeing through the doubt (mentioned yesterday) and in sitting on and cracking the life-root,[7] one will be similar to the Tathagata.

For this reason, a Ch'an hall is also called a Buddha's selecting place. It is called a Prajna hall. The Dharma taught in this hall is the Wu Wei Dharma.[8] Wu Wei means "not doing". In other words, not a (single) thing can be gained and not a (single) thing can be done. If there be doing (samskrta),[9] it will produce birth and death. If there is gain, there will be loss. For this reason, the sutra says: "There are only words and expressions which have no real meaning." The recitation of sutras and the holding of confessional services pertain to doing (samskrta) and are only expediencies used in the teaching school.

As to our Sect, its teaching consists in the direct (self-) cognizance for which words and expressions have no room. Formerly, a student called on the old master Nan Chuan and asked him: "What is Tao?" Nan Chuan replied: "The ordinary mind[10] is the truth." Every day, we wear robes and eat rice; we go out to work and return to rest; all our actions are performed according to the truth.[11] It is because we bind ourselves in every situation that we fail to realize that the self-mind is Buddha.

When Ch'an Master Fa Ch'ang of Ta Mei Mountain called for the first time on Ma Tsu, he asked the latter: "What is Buddha?" Ma Tsu replied: "Mind is Buddha." Thereupon, Ta Mei[12] was completely enlightened. He left Ma Tsu and proceeded to the Szu Ming district where he lived in a hermitage formerly belonging to Mei Tsu Chen.

In the Chen Yuan reign (A.D. 785-804) of the T'ang dynasty, a monk who was a disciple of Yen Kuan and went to the mountain to collect branches of trees for making staffs, lost his way and arrived at the hut. He asked Ta Mei: "How long have you stayed here?" Ta Mei replied: "I see only four mountains which are blue and yellow."[13] The monk said: "Please show me the mountain track so that I can get out of here." Ta Mei replied: "Follow the stream."[14]

Upon his return the monk reported what he saw in the mountain to Yen Kuan who said: "I once saw a monk in Chiang Hsi province) but I have had no news of him since. Is it not that monk?"

Then Yen Kuan sent the monk (to the mountain) to invite Ta Mei to come (to his place). In reply, Ta Mei sent the following poem.

    A withered log in the cold forest
    Does not change heart for several springs,
    The woodcutter will not look at it.
    How can a stranger hunt it?
    A lotus pond yields boundless store of clothing:
    More fir cones drop from pines than you can eat.
    When worldly men discover where you live
    You move your thatched hut far into the hills.[15]

Ma Tsu heard of Ta Mei's stay on the mountain and sent a monk to ask him this question: 'What did you obtain when you called on the great master Ma Tsu and what prompted you to stayhere?" Ta Mei replied: "The great master told me that mind was Buddha and that is why I came to stay here." The monk said: "The great master's Buddha Dharma is different now." Ta Mei asked: "What is it now?'" The monk replied: "He says it is neither mind nor Buddha."[16] Ta Mei said: "That old man is causing confusion in the minds of others and all this will have no end. Let him say that it is neither mind nor Buddha. As far as I am concerned, Mind is Buddha."

When the monk returned and reported the above dialogue to Ma Tsu, the latter said: "The plum is now ripe."[17]

This shows how the ancients were competent and concise. Because of our inferior roots and perverted thinking, the masters taught us to hold a hua t'ou (in our minds) and they were obliged to use this expedient. Master Yung Chia said: "After the elimination of the ego and dharma, the attainment of reality will destroy the Avici hell in a moment (ksana). If I tell a lie to deceive living beings, I will consent to fall into the hell where the tongue is pulled out (as punishment for my verbal sin)."[18] Master Yuan Miao of Kao Feng said: "Ch'an training is like throwing into a deep pond a tile which sinks to the bottom." When we hold a hua t'ou, we must look into it until we reach its "bottom" and "crack" it. Master Yuan Miao also swore: "If someone holding a hua t'ou without giving rise to a second thought, fails to realize the truth, I will be (ready) to fall into the hell where the tongue is pulled out." The sole reason why (we do not succeed in our practice) is because our faith (in the hua t'ou) is not deep enough and because we do not put an end to our (wrong) thinking. If we are firmly determined to escape from the round of births and deaths, a sentence of the hua t'ou will never escape from our grip. Master Kuei Shan said: "If in every reincarnation we (can hold it firmly) without backsliding, the Buddha stage can be expected."

All beginners are inclined to give rise to all kinds of (false) thoughts; they have a pain in the legs and do not know how to undergo the training. The truth is that they should be firm in their determination to escape from the round of births and deaths. They should stick to the hua t'ou and no matter whether they walk, stand, sit or lie, they should grasp it. From morning to evening, they should look into this (word) "Who" until it becomes as clear as "the autumn moon reflected in a limpid pool". It should be clearly (and closely) inquired into and should be neither blurred nor unsteady. (If this can be achieved) why worry about the Buddha stage which seems unattainable?

If the hua t'ou becomes blurred, you can open your eyes wide and raise your chest gently; this will raise your spirits. At the same time, it should not be held too loosely, nor should it be too fine, because if it is too fine, it will cause a fall into emptiness and dullness. If you fall into emptiness, you will perceive only stillness and will experience liveliness. At this moment, the hua t'ou should not be allowed to escape from your grip so that you can take a step forward after you have reached "the top of the pole."[19] Otherwise, you will fall into dull emptiness and will never attain the ultimate.

If it is loosely gripped, you will be easily assailed by false thoughts. If false thoughts arise, they will be difficult to suppress.

Therefore, coarseness should be tempered with fineness and fineness with coarseness to succeed in the training and to realize the sameness of the mutable and immutable.

Formerly I was at Chin Shin and other monasteries and when the Karmadana[20] received the incense sticks which he had ordered (previously), his two feet ran[21] with great speed as if he flew (in the air) and the monks who followed him were also good runners. As soon as the signal was given, all of them looked like automata. (Thus) how could wrong thoughts arise (in their minds)? At present (although) we also walk (after sitting in meditation), what a great difference there is between then and now!

When you sit in meditation, you should not push up the hua t'ou for this will cause its dimness. You should not hold it in your chest for it causes pain in the chest. Neither should you press it down, for it will expand the belly and will cause your fall into the realm of the five aggregates (skandhas)[22] resulting in all kinds of defect. With serenity and self-possession, only the word "Who" should be looked into with the same care with which a hen sits on her egg and a cat pounces on a mouse. When the hua t'ou is efficiently held, the life-root will automatically be cut off.

This method is obviously not an easy one for beginners, but you must exert yourselves unceasingly. Now I give you an example. Self-cultivation is likened to making fire with a piece of flint. We must know the method of producing a fire and if we do not know it, we will never light a fire even if we break the flint in pieces. The method consists in using a bit of tinder and a steel. The tinder is held under the flint and the steel strikes the upper part of the flint so as to direct the spark to the tinder which will catch it. This is the only method of starting a fire (with a flint).

Although we know quite well that Mind is Buddha, we are still unable to accept this as a fact. For this reason, a sentence of the hua t'ou has been used as the fire-starting-steel. It was just the same when formerly the World Honored One became thoroughly enlightened after gazing at the stars at night. We are not clear about the self-nature because we do not know how to start a fire. Our fundamental self-nature and the Buddha do not differ from each other. It is only because of our perverted thinking that we are (still) not liberated. So the Buddha is still Buddha and we are still ourselves. Now as we know the method, if we could inquire into it, it would indeed be an unsurpassing co-operating cause! I hope that everyone here will, by exerting himself take a step forward from the top of a hundred-foot pole and will be elected (Buddha) in this hall so that he can pay the debt of gratitude he owes to the Buddha high above and deliver living beings here below. If the Buddha Dharma does not produce men of ability, it is because no one is willing to exert himself. Our heart is full of sadness when we talk about this (situation). If we really have deep faith in the words uttered under oath by Masters Yung Chia and Yuan Miao, we are sure we will also realize the truth. Now is the time to exert yourselves!

7
Chan atau Zen / METHODS OF PRACTICE IN THE CH'AN HALL By Master Hsu Yun
« on: 20 January 2011, 12:21:01 AM »
Namo Buddhaya,

METHODS OF PRACTICE IN THE CH'AN HALL
By Master Hsu Yun.
This is part two of a translation of a text by the great Ch'an master of the early part of this century', Hsu Yun (1839-1 959). It is reprinted by permission of the Institute of Chung Hwa Buddhist Culture, New York, from Ch'an Newsletter 87, August 1991. The first part appeared in New Ch'an Forum No.4. Spring 1992.

1. Introduction:

Many people come to ask me for guidance. This makes me feel ashamed. Everyone works so hard - splitting firewood, hoeing the fields, carrying soil, moving bricks - and yet from morning to night not putting down the thought of practising the Path. Such determination for the Path is touching. I, Hsu-Yun, repent my inadequacy on the Path and my lack of virtue. I am unable to instruct you and can use only a few sayings from the ancients in response to your questions. There are four prerequisites concerning methods of practice:

(1) Deep faith in the law of cause and consequence; (2) Strict observance of precepts; (3) Immovable faith: (4) Choosing a Dharma door method of practice.

2. The Essentials of Ch'an Practice:

Our everyday activities are executed within the Path itself Is there anywhere that is not a place for practising the Path? A Ch'an Hall should not even be necessary. Furthermore, Ch'an practice is not just sitting meditation. The Ch'an Hall and Ch'an sitting meditation are for sentient beings with deep karmic obstructions and shallow wisdom.

When one sits in meditation, one must first know how to regulate the body and mind. If they are not well regulated, then a small harm will turn into an illness and a great harm will lead to demonic entanglements. This would be most pitiable. Walking and sitting meditation in the Ch'an Hall are for the regulation of body and mind. There are other ways to regulate the body and mind, but I will talk about these two fundamental methods.

When you sit in the lotus position, you should sit naturally straight. Do not push the waist forward purposely. Doing so will raise your inner heat, which later on could result in having sand in the comer of your eyes, bad breath, uneasy breathing, loss of appetite, and in the worst case, vomiting blood. If dullness or sleepiness occur, open your eyes wide, straighten your back and gently move your buttocks from side to side. Dullness will naturally vanish. If you practice with an anxious attitude, you will have a sense of annoyance. At that time you should put everything down, including your efforts to practice. Rest for a few minutes. Gradually, after you recuperate, continue to practice. If you don't do this, as time goes on you will develop a hot- tempered character, or, in the worst case, you could go insane or fall into demonic entanglements.

There are many experiences you will encounter when sitting Ch'an, too many to speak of. However, if you do not attach to them, they will not interfere with you. This is why the proverb says: "See the extraordinary yet do not think of it as being extraordinary, and the extraordinary will retreat." If you encounter or perceive an unpleasant experience, take no notice of it and have no fear. If you experience something pleasant, take no notice of it and don't give rise to fondness. The "Surangama Sutra" says: "If one does not think he has attained a supramundane experience, then this is good. On the other hand, if one thinks he has attained something supramundane, then he will attract demons."

3. How to Start the Practice: Distinction between Host and Guest

How should one begin to practice? In the Surangama assembly, Kaundinya the Honoured One mentioned the two words "guest" and "dust". This is where beginners should begin their practice. He said, "A traveller who stops at an inn may stay overnight or get something to eat. When he is finished or rested, he packs and continues his journey, for he does not have time to stay longer. If he were the host, he would have no place to go. Thus I reason: he who does not stay is called a guest because not staying is the essence of being a guest. He who stays is called a host. Again, on a clear day, when the sun rises and the sunlight enters a dark room through an opening, one can see dust in empty space. The dust is moving but the space is still. That which is clear and still is called space; that which is moving is called dust because moving is the essence of being dust." Guest and dust refer to illusory thoughts, whereas host and space refer to self-nature. That the permanent host does not follow the guest in his comings and goings illustrates that permanent self-nature does not follow illusory thoughts in their fleeting rise and fall. Therefore it was said, "If one is unaffected by all things, then there will be no obstructions even when one is constantly surrounded by things." The moving dust does not block the clear, still empty space; illusory thoughts which rise and fall by themselves do not hinder the self-nature of Suchness. Thus it was said, "If my mind does not arise, all things are blameless." In such a state of mind, even the guest does not drift with illusory thoughts. If he understands space and dust, illusory thoughts will no longer be hindrances. It is said that when one recognizes an enemy, there will be no more enemy in your mind. if one can investigate and understand all this before starting to practice, it is unlikely that one will make serious mistakes.

4. Hua-t'ou and Doubt:

The ancient patriarchs pointed directly at Mind. When one sees self- nature, one attains Buddhahood. This was the case when Bodhidharma helped his disciple to calm his mind and when the Sixth Patriarch spoke only about seeing self-nature. All that was necessary was the direct understanding and acceptance of Mind and nothing else. There was no such thing as investigating hua-t'ou. More recent patriarchs, however, saw that practitioners could not throw themselves into practice with total dedication and could not instantaneously see their self-nature. Instead, these people played games and imitated words of wisdom, showing off other people's treasure and patriarchs were compelled to set up schools and devise specific ways to help practitioners, hence the method of investigating hua-t'ou.

There are many hua-t'ous, such as "All dharmas return to one, where does this one return to?" "What was my original face before I was born?" and so on. The most common one, however, is "Who is reciting the Buddha's name?".

What is meant by hua-t'ou? Hua means the spoken word; t'ou means the head or beginning, so hua-t'ou means that which is before the spoken word. For example, reciting Amitabha Buddha is a hua, and hua-t'ou is that which precedes one's reciting the Buddha's name. The hua-t'ou is that moment before the thought arises. Once the thought arises, it is already the tail of the hua. The moment before that thought has arisen is called non-arising. When one's mind is not distracted, is not dull, is not attached to quiescence, or has not fallen into a state of nothingness, it is called non-perishing. Singlemindedly and uninterruptedly, turning inward and illuminating the state of non- arising and non-perishing is called investigating the hua-t'ou or taking care of the hua-t'ou.

To investigate the hua-t'ou, one must first generate doubt. Doubt is like a walking cane for the method of investigating hua-t'ou. What is meant by doubt? For example, one may ask, "Who is reciting the Buddha's name?" Everyone knows that it is he himself who is reciting the name, but is he using his mouth or mind? If it is his mouth, then after the person dies and the mouth still exists, how come the dead person is unable to recite Buddha's name? If it is the mind, then what is the mind like? It cannot be known. Thus there is something one does not understand, and this gives rise to a slight doubt regarding the question of "who".

This doubt should never be coarse. The finer it is the better one should singlemindedly watch and keep this doubt, and keep it going like a fine stream of water. Do not get distracted by any other thought. When the doubt is there, do not disturb it. When the doubt is no longer there, gently give rise to it again. Beginners will find that it is more effective to use this method when stationary rather than when moving; but you should not have a discriminating attitude. Regardless of whether your practice is effective or not or whether you are stationary or moving, just singlemindedly use the method and practice.

In the hua-t'ou, "Who is reciting the Buddha's name?" The emphasis should be on the word "who". The other words serve to provide a general idea, just like in asking, "Who is dressing?", "Who is eating?", "Who is moving their bowels?'', ''Who is urinating?'', ''Who is ignorantly fighting for an ego?'', ''Who is being aware?". Regardless of whether one is walking, standing, sitting or reclining, the word "who" is direct and immediate. Not having to rely on repetitive thinking, conjecture, or attention, it is easy to give rise to a sense of doubt.

Hence, hua-t'ou's involving the word "who" are wonderful methods for practising Ch'an. But the idea is not to repeat, "Who is reciting Buddha's name?" like one might repeat the Buddha's name itself; nor is it right to use reasoning to come up with an answer to the question, thinking that this is what is meant by having doubt. There are people who uninterruptedly repeat the phrase, "Who is reciting the Buddha's name?" They would accumulate more merit and virtue if they repeatedly recited Amitabha Buddha's name instead. There are others who let their minds wander, thinking that is the meaning of having doubt, and they end up more involved in illusory thoughts. This is like trying to ascend but descending instead. Be aware of this.

The doubt that is generated by a beginning practitioner tends to be coarse, intermittent and irregular. This does not truly qualify as a state of doubt. It can only be called thoughts. Gradually, after the wild thoughts settle and one has more control, the process can be called "ts'an" (ts'an means to investigate or look into). As one's cultivation gets smoother, the doubt naturally arises without one's actively inducing it to. At this point one is not aware of where one is sitting. One is not aware of the existence of a body or mind or environment. Only the doubt is there. This is a true state of doubt.

Realistically speaking, the initial stage cannot be considered cultivation. One is merely engaging in illusory thoughts. Only when true doubt arises by itself can it be called true cultivation. This moment is a crucial juncture, and it is easy for the practitioner to deviate from the right path:

(1) At this moment it is clear and pure and there is an unlimited sense of lightness and peace. However, if one fails to fully maintain one's awareness and illumination (awareness is wisdom, not delusion; illumination is samadhi, not disorder), one will fall into a light state of mental dullness. If there is an open-eyed person around, he will be able to tell right away that the practitioner is in this mental state and hit him with the incense stick, dispersing all clouds and fog. Many people become enlightened this way.

(2) At this moment it is clear and pure, empty and vacuous. If it isn't, then the doubt is lost. Then it is "no content", meaning one is not making an effort to practice any more. This is what is meant by "the cliff with dry wood" or "the rock soaking in cold water". In this situation the practitioner has to "bring up". "Bring up" means to develop awareness and illumination. It is different from earlier times when the doubt was coarse. Now it has to be fine - one thought, uninterrupted and extremely subtle. With utter clarity, it is illuminating and quiescent, unmoving yet fully aware. Like the smoke from a fire that is about to go out, it is a narrow stream without interruption. When one's practice reaches this point, it is necessary to have a diamond eye in the sense that one should not try to "bring up" any more. To "bring up" at this point would be like putting a head on top of one's head.

Once a monk, asked Ch'an master Chao-chou, "What should one do when not one thing comes?" Chao-chou replied, "Put it down". The monk, asked, "If not one thing comes, what does one put down?" Chao-chou replied, "If it cannot be put down, take it up". This dialogue refers precisely to this kind of situation. The true flavour of this state cannot be described. Like someone drinking water, only he knows how cool or warm it is. If a person reaches this state, he will naturally understand. If he is not at this state, no explanation will be adequate. To a sword master you should offer a sword; do not bother showing your poetry to someone who is not a poet.

5.Taking Care of Hua-t'ou and Turning Inward to Hear One's Self-Nature:

Someone might ask, "How is Bodhisattva Avalokitesvara's method of turning inward to hear self-nature considered investigating Ch'an?". I have previously explained that taking care of hua-t'ou is being, moment after moment, with only one thought, singlemindedly shining the light inward on "that which is not born and not destroyed". Inward illumination is reflection. Self-nature is that which is not born and not destroyed. When "hearing" and "illuminating" follow sound and form in the worldly stream, hearing does not go beyond sound and seeing does not go beyond form. However, when one turns inward and contemplates self-nature against the worldly steam, and does not pursue sound and form, then he becomes pure and transparent. At that time, "hearing" and "illuminating" are not two different things.

Thus we should know that taking care of the hua-t'ou and turning inward to hear self-nature does not mean using our eyes to see and our ears to hear. If we use our ears to hear or our eyes to see, then we are chasing sound and form. As a result we will be affected by them. This is called submission to the worldly stream. If one practices with one thought only, singlemindedly abiding in that which is not born and not destroyed, not chasing after sound and form, with no wandering thoughts, then one is going against the stream. This is also called taking care of the hua-t'ou or turning inward to hear one's self- nature. This is not to say you should close your eyes tightly or cover your ears. Just do not generate a mind of seeking after sound and form.

6. Determined to Leave Samsara and Generating a Persevering Mind:

In Ch'an training the most important thing is to have an earnestness to leave birth and death and to generate a persevering mind. If there is no earnestness to leave birth and death, then one cannot generate the "great doubt" and practice will not be effective. if there is no perseverance in one's mind, the result will be laziness, like a man who practices for one day and rests for ten. The practice will be incomplete and fragmented. Just develop a persevering mind and when great doubt arises, vexations will come to an end by themselves. When the time comes, the melon will naturally depart from the vine.

I will tell you a story. During the Ch'ing dynasty in the year of K'eng Tse (1900) when the eight world powers sent their armies to Peking, the Emperor Kuang-hsu fled westward from Peking to Shen Hsi province. Everyday he walked tens of miles. For several days he had no food to eat. On the road, a peasant offered him sweet potato stems. After he had eaten them, he asked the peasant what they were because they tasted so good. Think about the Emperor's usual awe- inspiring demeanour and his arrogance! How long do you think he could continue to maintain his imperial attitude after so long a journey on foot? Do you think he had ever gone hungry? Do you think he ever had to eat sweet potato stems? At that time he gave up all of his airs. After all, he had walked quite a distance and had eaten stems to keep from starving. Why was he able to put down everything at that time? Because the allied armies wanted his life and his only thought was to save himself But when peace prevailed and he returned to Peking, once again he became proud and arrogant. He didn't have to run any more. He no longer had to eat any food that might displease him. Why was he unable to put down everything at that time? Because the allied armies no longer wanted his life. If the Emperor always had an attitude of running for his life and if he could turn such an attitude toward the path of practice, there would be nothing he could not accomplish. It's a pity he did not have a persevering mind. When favourable circumstances returned, so did his former habits.

Fellow practitioners! Time is passing, never to return. It is constantly looking for our lives. It is more frightening than the allied armies. Time will never compromise or make peace with us. Let us generate a mind of perseverance immediately in order to escape from birth and death! Master Kao-fung (1238-1295) once said, "Concerning the practice, one should act like a stone dropping into the deepest part of the pool - ten thousand feet deep - continuously and persistently dropping without interruption toward the bottom. If one can practice like this without stopping, continuously for seven days, and still be unable to cut off one's wandering, illusory thoughts and vexations, I, Kao-fung, will have my tongue pulled out for cows to plough on forever". He continued by saying, "When one practices Ch'an, one should set out a certain time for success, like a man who has fallen into a pit a thousand feet deep. All his tens of thousands of thoughts are reduced to one - escape from the pit. If one can really practice from morning to dusk and from night to day without a second thought, and if he does not attain complete enlightenment within three, five or seven days, I shall be committing a great lie for which I shall have my tongue pulled out for cows to plough on forever". This old master had great compassion.

 _/\_

8
Chan atau Zen / THE ESSENTIALS OF CH'AN PRACTICE by Master Hsu-yun.
« on: 20 January 2011, 12:17:44 AM »
Namo Buddhaya,

THE ESSENTIALS OF CH'AN PRACTICE
by Master Hsu-yun.
THE PRE-REQUISITES AND UNDERSTANDING NECESSARY TO BEGIN CH'AN PRACTICE.

1. The Objective of Ch'an Practice:

The objective of Ch'an practice is to illuminate the mind by eradicating its impurities and seeing into one's true self-nature. The mind's impurities are wrong thoughts and attachments. Self nature is the wisdom and virtue of the Tathagata. The wisdom and virtue of Buddhas and sentient beings are not different from one another. To experience this wisdom and virtue, leave behind duality, discrimination, wrong thinking and attachment. This is Buddhahood. If one cannot do this, then one remains an ordinary sentient being.

The prerequisite for Ch'an practice is to eradicate wrong thinking. Sakyamuni Buddha taught much on this subject. His simplest and most direct teaching is the word "stop" from the expression "stopping is Bodhi." From the time when Bodhidharma transmitted Ch'an teachings to today, the winds of Ch'an have blown far and wide, shaking and illuminating the world. Among the many things that Bodhidharma and the Sixth Patriarch taught to those who came to study with them, none is more valuable than the saying, "Put down all entangling conditions, let not one thought arise."

This expression is truly the prerequisite of Ch'an. If you cannot fulfil this requirement, then not only will you fail to attain the ultimate goal of Ch'an practice, but you will not even be able to enter the door of Ch'an. How can you talk of practicing Ch'an if you are entangled by worldly phenomena with thought after thought arising and passing away?

2. Put Down All Entangling Conditions:

"Put down all entangling conditions, let not one thought arise" is a prerequisite for the practice of Ch'an. Now that we know this, how do we accomplish it? The best practitioner, one of superior abilities, can stop all thoughts forever, arrive directly at the condition of non-arising, and instantly experience Bodhi. Such a person is not entangled by anything.The next best kind of practitioner uses principle to cut off phenomena and realises that self-nature is originally pure. Vexation and Bodhi, Samsara and Nirvana - all are false names which have nothing to do with one's self-nature. All things are dreams and illusions, like bubbles or reflections.

Within self-nature, my body, made up of the four great elements, as well as the mountains, rivers and great earth itself are like bubbles in the sea, arising and disappearing, yet never obstructing the original surface. Do not be captivated by the arising, abiding, changing and passing away of illusory phenomena, which give rise to pleasure and aversion, grasping and rejecting. Give up your whole body, as if you were dead, and the six sense organs, the six sense objects and six sense conciousnesses will naturally disperse. Greed, hatred, ignorance and love will be destroyed. All the sensations of pain, suffering and pleasure which attend the body - hunger, cold, satiation, warmth, glory, insult, birth and death, calamity, prosperity, good and bad luck, praise, blame, gain and loss, safety and danger - will no longer be your concern. Only this can be considered true renunciation - when you put everything down forever. This is what is meant by renouncing all phenomena.

When all phenomena are renounced, wrong thoughts disappear, discrimination does not arise, and attachment is left behind. When thoughts no longer arise, the brightness of self-nature manifests itself completely. At this time you will have fulfilled the necessary conditions for Ch'an practice. Then, further hard work and sincere practice will enable you to illuminate the mind and see into your true nature.

3. Everyone Can Instantly Become a Buddha.

Many Ch'an practitioners ask questions about the Dharma. The Dharma that is spoken is not the true Dharma. As soon as you try to explain things, the true meaning is lost. When you realize that "one mind" is the Buddha, from that point on there is nothing more to do. Everything is already complete. All talk about practice or attainment is demonic deception.

Bodhidharma's "Direct pointing at the mind, seeing into one's nature and attaining Buddhahood" clearly states that all sentient beings are Buddhas. Once pure self-nature is recognized, one can harmonize with the environment yet remain undefiled. The mind will remain unified throughout the day, whether walking, standing, sitting or lying down. This is to already be a Buddha. At this point there is no need to put forth effort and be diligent. Any action is superfluous. No need to bother with the slightest thought or word. Therefore, to become a Buddha is the easiest, most unobstructed task. Do it by yourself. Do not seek outside yourself for it.

The vow to deliver all sentient beings, made by all the Buddhas, Bodhisattvas and patriarchs, is not a boast nor is it a baseless, empty vow. The Dharma is exactly that. It has been elucidated again and again by the Buddha and the patriarchs. They have exhorted us with the truth. They do not deceive us.

4. Investigating Ch'an and Contemplating Mind:

Our sect focuses on investigating Ch'an. The purpose of practising Ch'an is to "Illuminate the mind and see into one's true nature." This investigation is also called "Clearly realizing one's self-mind and completely perceiving one's original nature."

Since the time when Buddha held up a flower and Bodhidharma came from the East, the methods for entry into this Dharma door have continually evolved. Most Ch'an practitioners, before the T'ang and Sung dynasties, became enlightened after hearing a word or half a sentence of the Dharma. The transmission from master to disciple was the sealing of Mind with Mind. There was no fixed Dharma. Everyday questions and answers untied the bonds. It was nothing more than prescribing the right medicine for the right illness.

After the Sung dynasty, however, people did not have such good karmic roots as their predecessors. They could not carry out what had been said. For example, practitioners were taught to "Put down everything" and "Not think about good or evil," but they could not do it. They could not put down everything, and if they weren't thinking about good, they were thinking about evil. Under these circumstances, the patriarchs had no choice but to use poison to fight poison, so they taught the method of investigating kung-ans (ie. Koans) and hua-t'ous. (1)

When one begins looking into a hua-t'ou, one must grasp it tightly, never letting go. It is like a mouse trying to chew its way out of a coffin. It concentrates on one point. The mouse doesn't try different places and it doesn't stop until it gets through. Thus, in terms of hua-t'ou, the objective is to use one thought to eradicate innumerable other thoughts. This method is a last resort, just as if someone had been pierced by a poison arrow, drastic measures must be taken to cure the patient.

The ancients used kung-ans, but later on practitioners started using hua-t'ou. Some hua-t'ous are: "Who is dragging this corpse around?" "Before you were born what was your original face?" and "Who is reciting the Buddha's name?"

In fact, all hua-t'ous are the same. There is nothing uncommon, strange or special about them. If you wanted to, you could say: "Who is reciting the sutras?" "Who is reciting the mantras?" "Who is prostrating to the Buddha?" "Who is eating?" "Who is wearing these clothes?" "Who is walking?" "Who is sleeping?" They are all the same. The answer to the question "who" is derived from one's Mind. Mind is the origin of all words. Thoughts come out of Mind; Mind is the origin of all thoughts. Innumerable Dharmas generate from the Mind; Mind is the origin of all Dharmas. In fact, hua-t'ou is a thought. Before a thought arises, that is Mind. Before a thought arises there is the origin of words. Hence, looking into a hua-t'ou is contemplating Mind. There was Mind before your parents gave birth to you, so looking into your original face before you were born is contemplating Mind.

Self-nature is Mind. When one turns inward to hear one's self- nature, one is turning inward to contemplate Mind. In the phrase, "Perfectly illuminating pure awareness," pure awareness is Mind and illumination is contemplation. Mind is Buddha. When one recites Buddha's name one contemplates Buddha. Contemplating Buddha is contemplating Mind.

Investigating hua-t'ou or "looking into who is reciting Buddha's name " is contemplating Mind. Hence contemplating Mind is contemplating pure awareness. It is also illuminating the Buddha- nature within oneself. Mind is nature, pure awareness, Buddha. Mind has no form, no characters, no directions; it cannot be found in any particular place. It cannot be grasped. Originally, Mind is purity, universally embracing all Dharma realms. No in or out, no coming or going. Originally, Mind is pure Dharmakaya.

When investigating hua-t'ou, the practitioner should first close down all six sense organs and seek where thoughts arise. Practitioners should concentrate on the hua-t'ou until they see the pure original mind which is apart from thoughts. If one does this without interruption, the mind becomes fine, quiet, tranquil, silently illuminating. At that moment the five skandas are empty, body and mind are extinguished, nothing remains. From that point, walking, standing, siting and lying down are all done motionlessly. In time the practice will deepen, and eventually practitioners will see their self-nature and become Buddhas and suffering will cease.

A past patriarch named Kao-feng (1238-1295) once said: "You must contemplate hua-t'ou like a falling roof tile sinking endlessly down into a pond ten thousand feet deep. If in seven days you are not enlightened, I will give you permission to chop off my head." These are the words of an experienced person. He did not speak lightly. His words are true.

Although many modern day practitioners use hua-t'ou, few get enlightened. This is because compared to practitioners of the past, practitioners today have inferior karmic roots and less merit. Also, practitioners today are not clear about the purpose and path of hua- t'ou. Some practitioners search from east to west and from north to south until they die, but still do not penetrate even one hua-t'ou. They never understand or correctly approach the hua-t'ou. They only grasp the form and the words. They use their intellect and attach only to the tail of the words.

Hua-t'ou is One Mind. This mind is not inside, outside or in the middle. On the other hand, it is inside, outside and in the middle. It is like the stillness of empty space prevailing everywhere.

Hua-t'ou should not be picked up. Neither should it be pressed down. If you pick it up, your mind will waver and become unstable. If you press it down you will become drowsy. These approaches are contrary to the nature of the original mind and are not in accordance with the Middle Path.

Practitioners are distressed by wandering thoughts. They think it is difficult to tame them. Don't be afraid of wandering thoughts. Do not waste your energy trying to repress them. All you have to do is recognize them. Do not attach to any wandering thoughts, do not follow them, and do not try to get rid of them. As long as you don't string thoughts together, wandering thoughts will depart by themselves.

 _/\_

9
Mahayana / THE ETHICS OF DOGEN: A BRIEF OVERVIEW
« on: 20 January 2011, 12:02:47 AM »
Namo Buddhaya,

THE ETHICS OF DOGEN: A BRIEF OVERVIEW

                  Gary L. Ray
                  Institute of Buddhist Studies
                  Berkeley, CA 94709


     Do-gen Zenji, the great 13th Century Zen Master, could play an
important role in shaping a modern Zen ethic.  While Do-gen aspired
to enlightenment, his fellow Japanese monks were morally spiralling
downward during one of Japan's most hedonistic periods of Buddhism.
Do-gen brought Buddhism out of this decline with his teachings of
enlightenment and morality.  Buddhism and society in Japan as well
as in the Western world are in decline again and the teachings of
Do-gen can be revived once more to reform Buddhism. 

     To demonstrate how this is possible, we need to look closer at
Do-gen's life, his revolutionary teachings of the nature of
enlightenment, how his view of enlightenment and practice results
in an ethical life, and how his teachings have started to shape
Buddhism today, especially in America.  Before we do that, we need
to look at what Zen has to offer, in they way of ethics, besides
the teachings of Do-gen.

     There is no organized Zen ethic.  There are many reasons why,
but the biggest is that there was never a need.  Confucianism
always played the role of upholding ethical standards in Chinese
and Japanese society.   As for a modern development, according to

James Whitehill, there are three additional reasons why a moral
philosophy has not been produced. 

     The first reason is that Zen, until recently, has been
interpreted only by Japanese philosophers.  The lack of an interest
in ethics by these philosophers is a direct result of their
methodology -- coming from the German model which has little
interest in ethics.  Instead, emphasis is put on metaphysical
issues of enlightenment and self-transformation.

     The second reason is that Zen's Western audience has been more
concerned with other issues, such as enlightenment, aesthetics,
psychology, and theology.  It has not been until recently that
questions were asked about ethics.  American Buddhist groups
started with enlightenment as a motivation for practice, but as
these organizations have grown and matured, they have needed
guidelines for action, similar to Christian ethics.

     The final reason, and the most telling of Western society, is
the apprehension of Japanese philosophers towards bringing what
there is of Zen ethics to the West due to fear that it would be
viewed as "...subversive of the official truisms and moral
performance of Western societies."   Apparently Japanese
philosophers felt that Buddhist ethics were not compatible with
Western society, or that Western society was so "immoral," from a
Buddhist standpoint, that Zen ethics and possibly Zen itself would
be rejected completely.  So how can Zen ethics play a role in the
West, and what type of ethic would be used?

     Whitehill hints at Do-gen as a possibility for a Zen ethic, but
quickly dismisses him because of Do-gen's emphasis on the monastic
community and Whitehill's own misunderstanding of Do-gen's
teachings.   However, Do-gen's life and teaching, when interpreted
correctly, contains a full ethical guideline that can be adapted to
the modern "lay" Buddhist community as well as the monastic
community.  This "guideline for action" comes from an "enlightened"
perspective from a teacher with a remarkable life.

     Do-gen was born in 1200 C.E. to an aristocratic family living
in Kyoto.  His father was the most influential government minister
in court.   His mother was a daughter of the ex-regent, an
important member of the aristocracy.   At the age of two, his
father died and his mother moved to the suburbs of Kyoto.  Do-gen
lived a sad and lonely childhood in Kyoto, and at age seven
(eight?), his mother also died, profoundly impacting his view of
life.

     At age thirteen, Do-gen left his uncle, who he had been living
with, and became a monk at Enryakuji temple on Mount Hiei, a center
for Tendai Buddhist scholarship.   He was ordained as a monk April
9, 1213, by his teacher, Abbot Ko-en, and given the name Do-gen
(Foundation of the Way)  Do-gen trained with Ko-en for a while,
exhaustively studying tantric esoteric and exoteric Tendai
scriptures, but a question still remained unanswered for Do-gen:

           Both exoteric and esoteric teachings explain that a
           person in essence has true dharma nature and is
           originally a body of "buddha nature."  If so, why do all
           buddhas in the past, present, and future arouse the wish
           for and seek enlightenment?

When Do-gen asked his master for the answer, Ko-en was unable to give
a reply that satisfied Do-gen.  At that time, Tendai Buddhism was
very concerned with hongaku, or original enlightenment and much
less concerned with shikaku, or acquired enlightenment, so it is
not too surprising that Do-gen was unable to find a response that
adequately consolidate the two.   Upset and disappointed, Do-gen
left Mount Hiei to find the answer to his question.

     First, Do-gen went to Miidera where the Onjoji temple was
located.   He spoke with a famous Tendai scholar, abbot Ko-in, who
had left the Tendai school for the teachings of Pure Land
Buddhism.   Abbot Ko-in was also unable to held Do-gen, referring
him to a Zen teacher named Eisai who taught at Kennin-ji.

     Do-gen left Ko-in and travelled to Kennin-ji, in Kyoto, the
center for Zen studies in Japan, as well as Tendai, Shingon and
other schools.  Do-gen asked Rinzai Zen Master Eisai the same
question he asked his Tendai teacher, Ko-en.  Eisai replied:  "All
the Buddhas in the three stages of time are unaware that they are
endowed with the Buddha-nature, but cats and oxen are well aware of
it indeed!"  This meant that only the ignorant, the animal-like,
think in terms of enlightenment and non-enlightenment.  The
Buddhas, having Buddha-nature, no longer concern themselves with
these concepts. 

     Hearing this, Do-gen had an experience of enlightenment and
decided to study under Eisai's guidance.  Do-gen became Eisai's
student, but unfortunately, the following year Eisai died.  Eisai's
successor, Myo-zen, became Do-gen's new teacher, eventually giving
him dharma transmission.

     Even after nine years of training under Myo-zen, Do-gen still
felt that something was missing.  So, Do-gen made the decision to
leave Japan for study in China.   Not only did Myo-zen give Do-gen
his permission to go, but Myo-zen joined him.   While in China,
Do-gen eventually ran across Ju-ching, who was considered "...one of
China's finest Zen masters."   Shortly after Do-gen met Ju-ching,
Myo-zen died.

     From Ju-ching, Do-gen developed his extremely disciplined,
intensive style of Zen training.  Training under Ju-ching was
extremely rigorous, with the meditation schedule lasting twenty or
more hours each day.  Ju-ching gave Do-gen formal Dharma
transmission and Do-gen soon left for Japan.

     On returning to Japan, Do-gen stayed at Kennin-ji once more.
Unfortunately, he found it in a worse state of moral and spiritual
decay than when he left.  Monks spent their time making money,
wearing fancy clothes and furnishing their rooms with expensive
lacquered furniture.   After spending several years at Kennin-ji,
Do-gen wrote in the Sho-bo-genzo- Zuimonki: "It is an obvious fact that
Buddhism is now on the decline."   Some scholars believe that at
this point Do-gen started work on what was later known as the Sho-bo-
genzo- (The Eye and Treasury of the True Law).   His first
fascicle, Bendo-wa, or "The Practice of the Way," is a book intended
to instruct his growing number of students with questions about
proper practice and ethics. 

     Do-gen spent the rest of his life teaching his students with
his unique approach to Zen practice.   His teaching later became
known as the Soto school of Zen, although Do-gen never intended to
create a separate Zen school.  The teaching that practice (zazen
and mindfulness) was enlightenment itself, as well as a dedication
to intellectual inquiry, was the key to Do-gen's teachings, out of
which everything else flowed. 

     The concept that practice and enlightenment were identical was
not Do-gen's original idea.  Chinese Buddhists had long claimed
this, basing their concepts on the meditation writings on the 4th
Century Indian teachers Buddhaghosa and Patanjali.  In fact, this
concept is also one of the key points to a "sudden enlightenment"
position, which will be discussed in detail later.   This
position is also affirmed in the Platform Sutra, which Do-gen and
other Chinese Zen masters had access to.  In one section, the Sutra
reads:

           Good friends, how then are meditation and wisdom alike?
           They are like the lamp and the light it gives forth.  If
           there is a lamp there is light; if there is no lamp there
           is no light.  The lamp is the substance of light; the
           light is the function of the lamp.  Thus, although they
           have two names, in substance they are not two.
           Meditation and wisdom are also like this.

Although this passage is attributed more to Shen-hui than the
official Sixth Patriarch, Hui-neng, it demonstrates a trend that
ran throughout Chinese Ch'an well before Do-gen.

     Do-gen, however, was the first Japanese teacher to base his
philosophy and teachings on this important foundation.  For Do-gen,
practice equalled enlightenment also.  In his work "Sesshin Sessho"
(Explaining Mind, Explaining Nature) he writes:

           ...very foolish people think that when we study Buddhism
           we do not arrive at the Buddhist Way until our study is
           completed.  This occurs because such people do not know
           that proclaiming, practicing, and enlightening the
           Buddhist Way are all complete within themselves and
           contain all aspects of the Way.

     Do-gen's idea of practice means a continuous fostering of
mindfulness centered around zazen.  Practice becomes the
realization of Buddha-nature (Tathagata-garbha, or hongaku),
otherwise known as enlightenment.  Do-gen's original question that
eventually sent him on a spiritual quest to China, is answered in
this concept of practice.  This is not to say that everyone who
practices Zen is completely enlightened; the quality of zazen is
the equivalent of the quality of enlightenment, and there are an
infinite number of levels of maturation.  Do-gen scholar Francis
Cook explains that:

                Consequently, enlightenment exists with the
           commencement of zazen practice, at least to some degree.
           It is `to some degree' because zazen itself is probably
           weak and immature in the beginning, and so, consequently,
           the enlightenment that is expressed in practice may also
           be weak and immature.

As a Zen student's practice matures, so does enlightenment.
Therefore, no one is ever finished with practice.  Do-gen uses the
expression "One inch of zazen, one inch of Buddha" to communicate
this.   

10
Mahayana / The Buddha's essential functioning Oleh Eihei DOGEN
« on: 20 January 2011, 12:01:04 AM »
Namo Buddhaya,

The Buddha's essential functioning,
the partriarchs' functioning essence,
manifest without deliberation
and acomplishes without hindrance.
Manifesting without deliberation,
its manifestation is intimate of itself.
Accomplishing without hindrance,
its accomplishement is realized of itself.
Its manifestation, intimate of itself,
has never been defiled.
Its accomplishement, realized of itself,
is neither absolute nor relative.
The intimacy that is never defiled
drops away without dependence.
The realization that is neither absolute nor relative
penetrates without intent.
Clear water soaks into the earth;
the fish swims like a fish.
The sky is vast and penetrates the heavens;
the bird flies like a bird.

 _/\_

11
Mahayana / WORDS OF TRUTH A Prayer Composed By HH. Dalai Lama
« on: 19 January 2011, 10:14:30 PM »
Namo Buddhaya,

Om Mani Padme Hum

WORDS OF TRUTH
                                       
           A Prayer Composed by
   HIS HOLINESS TENZIN GYATSO, THE FOURTEENTH DALAI LAMA OF TIBET,
             Honoring and Invoking the Great Compassion
           of the Three Jewels: the Buddha, the Teachings,
                     and the Spiritual Community
                                       
O Buddhas, Bodhisattvas, and disciples
                  of the past, present, and future:
                     Having remarkable qualities
                   immeasurably vast as the ocean,
               Who regard all helpless sentient beings
                         as your only child;
          Please consider the truth of my anguished pleas.
                                       
                                       
         Buddha's full teachings dispel the pain of worldly
                 existence and self-oriented peace;
   May they flourish, spreading prosperity and happiness through-
                      out this spacious world.
                  O holders of the Dharma: scholars
                     and realized practitioners;
            May your ten fold virtuous practice prevail.
                                       
                                       
                  Humble sentient beings, tormented
                    by sufferings without cease,
             Completely suppressed by seemingly endless
                and terribly intense, negative deeds,
          May all their fears from unbearable war, famine,
                      and disease be pacified,
       To freely breathe an ocean of happiness and well-being.
                  And particularly the pious people
          of the Land of Snows who, through various means,
            Are mercilessly destroyed by barbaric hordes
                      on the side of darkness,
           Kindly let the power of your compassion arise,
            To quickly stem the flow of blood and tears.
                                       
                                       
       Those unrelentingly cruel ones, objects of compassion,
                    Maddened by delusion's evils,
               wantonly destroy themselves and others;
                 May they achieve the eye of wisdom,
                knowing what must be done and undone,
           And abide in the glory of friendship and love.
                                       
                                       
       May this heartfelt wish of total freedom for all Tibet,
               Which has been awaited for a long time,
                     be spontaneously fulfilled;
             Please grant soon the good fortune to enjoy
       The happy celebration of spiritual with temporal rule.
                                       
                                       
           O protector Chenrezig, compassionately care for
             Those who have undergone myriad hardships,
         Completely sacrificing their most cherished lives,
                         bodies, and wealth,
            For the sake of the teachings, practitioners,
                         people, and nation.
                                       
                                       
           Thus, the protector Chenrezig made vast prayers
                 Before the Buddhas and Bodhisattvas
                 To fully embrace the Land of Snows;
      May the good results of these prayers now quickly appear.
            By the profound interdependence of emptiness
                         and relative forms,
             Together with the force of great compassion
            in the Three Jewels and their Words of Truth,
                        And through the power
         of the infallible law of actions and their fruits,
               May this truthful prayer be unhindered
                       and quickly fulfilled.

 


 
:lotus: :lotus: :lotus:

12
Namo Buddhaya,

Om Mani Padme Hum

On the meaning of: OM MANI PADME HUM
 
The jewel is in the lotus or praise to the jewel in the lotus
 
by His Holiness Tenzin Gyatso The Fourteenth Dalai Lama of Tibet
 
   It is very good to recite the mantra OM MANI PADME HUM, but while
you are doing it, you should be thinking on its meaning, for the
meaning of the six syllables is great and vast. The first, OM, is
composed of three pure letters, A, U, and M. These symbolize the
practitioner's impure body, speech, and mind; they also symbolize the
pure exalted body, speech and mind of a Buddha.
 
   Can impure body, speech and mind be transformed into pure body,
speech and mind, or are they entirely separate? All Buddhas are cases
of being who were like ourselves and then in dependence on the path
became enlightened; Buddhism does not assert that there is anyone who
from the beginning is free from faults and possesses all good
qualities. The development of pure body, speech, and mind comes from
gradually leaving the impure states and their being transformed into
the pure.
 
   How is this done? The path is indicated by the next four syllables.
MANI, meaning jewel, symbolizes the factor of method- the altruistic
intention to become enlightened, compassion, and love.  Just as a
jewel is capable of removing poverty, so the altruistic mind of
enlightenment is capable of removing the poverty, or difficulties, of
cyclic existence and of solitary peace. Similarly, just as a jewel
fulfills the wishes of sentient beings, so the altruistic intention to
become enlightened fulfills the wishes of sentient beings.
 
   The two syllables, PADME, meaning lotus, symbolize wisdom. Just as
a lotus grows forth from mud but is not sullied by the faults of mud,
so wisdom is capable of putting you in a situation of non-
contradiction where as there would be contradiction if you did not
have wisdom. There is wisdom realizing impermanence, wisdom realizing
that persons are empty of self-sufficient or substantial existence,
wisdom that realizes the emptiness of duality (that is to say, of
difference of entity between subject and object), and wisdom that
realizes the emptiness of inherent existence. Though there are may
different types of wisdom, the main of all these is the wisdom
realizing emptiness.
 
   Purity must be achieved by an indivisible unity of method and
wisdom, symbolized by the final syllable, HUM, which indicates
indivisibility. According to the sutra system, this indivisibility of
method and wisdom refers to one consciousness in which there is a full
form of both wisdom affected by method and method affected by wisdom.
In the mantra, or tantra vehicle, it refers to one conciousness in
which there is the full form of both wisdom and method as one
undifferentiable entity. In terms of the seed syllables of the five
conqueror Buddhas, HUM is the is the seed syllable of Akshobhya- the
immovable, the unfluctuating, that which cannot be disturbed by
anything.
 
   Thus the six syllables, OM MANI PADME HUM, mean that in dependence
on the practice which is in indivisible union of method and wisdom,
you can transform your impure body, speech and mind into the pure
body, speech, and mind of a Buddha. It is said that you should not
seek for Buddhahood outside of yourself; the substances for the
achievement of Buddhahood are within. As Maitreya says in his SUBLIME
CONTINUUM OF GREAT VEHICLE (UTTARA TANTRA) all beings naturally have
the Buddha nature in their own continuum. We have within us the seed
of purity, the essence of a One Gone Thus (TATHAGATAGARBHA), that is
to be transformed and full developed into Buddhahood.
 
(From a lecture given by His Holiness The Dalai Lama of Tibet at the
Kalmuck Mongolian Buddhist Center, New Jersey.)
 
Transcribed by Ngawang Tashi (Tsawa), Drepung Loseling, MUNGOD, INDIA

 _/\_

13
Tibetan / Ikutlah berpartisipasi dalam "Prayer For Peace"
« on: 16 January 2011, 10:31:32 PM »
Namo Buddhaya,

Om Mani Padme Hum


Bagi anda yang telah menerima inisiasi Sadhana Buddha Vajrasattva dimohon kesediaannya untuk ikut berpartisipasi dalam  "Prayer For Peace".

"I would like to ask all to participate in the practice of Vajrasattva mantra we are dedicating for world peace at this very difficult time.

"My aspiration is that sanghas around the world can launch a project to accumulate one billion recitations of the six-syllable Vajrasattva mantra, from all practitioners in order to purify negative karmic forces, create peace and harmony in the world and to bring the experience of enlightenment to all sentient beings."

- The Dzogchen Ponlop Rinpoche, December 11, 2001.

= " Saya mengharap semuanya untuk ikut berpartisipasi dalam penguncaran Mantra Buddha Vajrasattva yang kita dedikasikan bagi perdamaian dunia dimasa yang sulit ini.

Harapan saya adalah supaya semua Sangha diseluruh dunia dapat memulai suatu project untuk penguncaran satu juta mantra Buddha Vajrasattva, dari semua praktisi dengan tujuan untuk memurnikan kekuatan karma negatif, menciptakan kedamaian dan keselarasan di dunia dan untuk menghantarkan pengalaman pencerahan kepada semua mahluk."

- The Dzogchen Ponlop Rinpoche, December 11, 2001.


Keterangan lebih lanjut : http://prayer4peace.net/project.html

Catatan : Project ini dipelopori oleh Lama Guru dari Karma Kagyu jadi Sadhana yang diberikan mengikuti tradisi Karma Kagyu, bila anda berasal dari tradisi yang lain (Gelugpa, Sakyapa, Nyingmapa) silahkan menggunakan Sadhana Buddha Vajrasattva sesuai dengan tradisi masing-masing. Terima kasih atas waktu dan kesediaannya.

 _/\_

14
Tibetan / Bhagavan Buddha Vajrasattva
« on: 16 January 2011, 09:41:09 PM »
Namo Buddhaya,


1. Vajrasattva (Vajra Hero, Tib. dorje sempa) "Dorsem" is the buddha of purification.  As the  "action" or karma protector, he also manifests the energies of all Buddhas.

= Vajrasattva (Pahlawan Vajra, Tibet. Dorje Sempa) "Dorsem" adalah Buddha Pemurnian. Sebagai "Daya Gerak" atau Pelindung Karma, Beliau juga adalah manifestasi dari energi seluruh Buddha.

2. Kagyu tantric practitioners focus upon Vajrasattva, in the above form as 'Solitary Universal Ruler.'  Here the deity is an aspect of buddha Vajradhara.  The lions that appear in some representations at the base of the deity's seat show he shares the essential nature of Shakyamuni buddha.   

= Para praktisi tantra dari aliran Kagyu semuanya memfokuskan latihan pada Buddha Vajrasattva dalam wujud seperti yang nampak diatas sebagai "Satu-satunya Penguasa Alam Semesta". Disini Beliau merupakan aspek dari Buddha Vajradhara. Singa-singa yang nampak pada beberapa penggambaran didasar tempat duduk Beliau menunjukkan bahwa Beliau memiliki hakekat Kebuddhaan yang sama dengan Buddha Sakyamuni.

3. According to Ven. Bardor Tulku, Mahapandita Naropa was an embodiment of Vajrasattva.

= Menurut Yang Mulia Bardor Tulku, Mahapandita Guru Naropa adalah perwujudan dari Buddha Vajrasattva.

Catatan : Untuk menjalankan Sadhana Buddha Vajrasattva diperlukan inisiasi dari Lama

 _/\_

15
Diskusi Umum / Kesempurnaan Sang Buddha Oleh Dr. Carl Gustav Jung
« on: 15 January 2011, 12:00:39 AM »
Namo Buddhaya,

Bagi Jung, Buddha adalah lambang eksistensi kekal dari roh dibandingkan dengan kefanaan badan dan dunia, dari self yang abadi dibandingkan dengan ego yang terbatas. Buddha memiliki langkah paling tinggi dari proses individuasi. Disitulah secara simbolis dibangun sebuah tubuh psikis yang spiritual (subtle body) yang menjadi tempat semua pasangan pertentangan tenggelam dalam kesatuan menyeluruh dari nirwana (nirwana tentu disebut manusia terintegrir oleh Jung). Dalam riwayat hidupnya, Jung dengan panjang lebar menguraikan arti tokoh Buddha baginya : “Intensitas perasaanku menunjukkan bahwa Bukit Sanchi di India mempunyai arti yang sangat penting bagiku. Disana aspek baru dari Buddhisme membuka diri bagiku. Aku mengerti kehidupan Buddha sebagai kenyataan dari self yang telah menembus dan masuk kedalam sebuah hidup yang pribadi yang dikuasai oleh self itu. Bagi Buddha, self melebihi segala dewa-dewi dan merupakan unus-mundus (satu dunia yang meyeluruh) yang mewakili hakikat dari eksistensi manusia dan dari dunia sebagai keseluruhan. Self mewujudkan aspek adanya intrisik maupun aspek kesadaran, tanpa itu dunia tidak berada bagi manusia. Buddha telah  melihat dan menangkap nilai kosmogonis dari kesadaran manusia; sebab itu dengan jelas dia melihat bahwa dunia akan hilang dalam ketiadaan jika manusia berhasil memadamkan cahaya kesadaran itu”. Maka Buddha adalah lambang dari kebijaksaan kita yang paling batiniah yang bersifat murni dan Ilahi. “Itu dinamakan oleh Guru Zen, Roh Buddha atau Buddhi (Pengetahuan yang menghasilkan pencerahan) atau Prajna (Kebijaksanaan yang paling tinggi). Roh Buddha adalah cahaya ilahi,sorga batiniah, kunci kepada semua harta dari perasaan, pusat dari pikiran dan kesadaran, sumber dari pengaruh dan kekuasaan, tempat asal dari kebaikan, keadilan dan rasa belas kasihan, dan ukuran dari segala sesuatu. Kalau penyadaran batin ini dibangkitkan sepenuh-penuhnya, maka kita dapat mengeti bahwa menurut hakikatnya, setiap kita identis dengan kehidupan universal dari Buddha; kita sanggup mengerti bahwa setiap kita hidup bertatap muka dengan Buddha, bahwa setiap orang menerima rahmat yang berlimpah dari yang suci; bahwa Buddha membangkitkan daya moril kita; bahwa dialah yang membuka mata rohani kita; bahwa dia mengembankan potensi baru dalam diri kita; bahwa dia menyerahkan tugas kepada kita; dan kita menyadari bahwa hidup bukan lautan dari kelahiran, penyakit, masa tua dan kematian; dan bukan juga dunia yang penuh duka tetapi sebenarnya kuil suci Buddha, “tanah yang murni” (Soekhavati, tanah kebahagiaan) tempat kita akan menikmati kebahagiaan nirwana. Pada waktu itu, budi kita sama sekali berubah. Kita tidak lagi diganggu oleh murka dan benci, tidak lagi dilukai oleh rasa iri hati dan ambisi, tidak lagi disakiti oleh kecemasan dan kesusahan; dan tidak lagi dikacaukan oleh kesediahan dan keraguan”. Kalau manusia berhasil mengatasi keadaab gelap dari self tak sadar dan dapat masuk kedalam terang self yang dengan sepenuh-penuhnya dikembangkan dan disadari, maka Buddha telah terwujud. Dari segi psikologi Jung, Buddha dilihat sebagai pengganti ego oleh self yang bersifat “bukan ego”. “Kodrat Buddha adalah universalitas Ilahi. Itu berarti totalitas kesadaran akan seluruh hidup. Nah, Jung menamakan juga keadaan ini “Allah”: Saya bermaksud dengan realitas mutlak itu (ialah kesatuan mistik dengan kekuatan ini ialah Allah); disanalah anda sendiri berada - dan keberadaan itu tidak lain daripada sebagai kenyataan psikis; dan toh berhadapan dengan kenyataan psikis yang bukan sama dengan ego Anda. Dan itulah Allah. Allah adalah obyek psikis yang abadi. Allah adalah kata bagi yang “bukan-ego”. Sekarang kita dapat mengerti mengapa Jung dapat mengganggap Buddha sebagai lambang dari Imago Dei.

Tetapi sayang, demikian Jung mengatakan dengan rasa menyesal, tokoh Buddha tidak dapat meneruskan diri secara radikal dalam dunia Timur, khususnya di India. “Buddha telah lebih menghilang dari kehidupan dan agama orang India dibandingkan dengan orang Barat, karena di Barat, Kristus dengan cara tertentu toh masih berpengaruh”. “Mengapa India telah menghilangkan cahaya yang paling cerah ialah jalan pembebasan Buddha, yang sebenarnya merupakan sintesa dari filsafat dan “karya ilahi”?” Umumnya diketahui bahwa manusia tidak pernah dapat mempertahankan diri pada puncak pencerahan dan usaha rohani yang keras. Buddha adalah penggangu yang datang terlalu cepat; dia mengacaukan proses historis, tetapi sesudahnya dia toh dikalahkan oleh proses historis itu. Agama India adalah seperti Vinama atau kuil-kuil Buddha yang berbentuk menara. Dewa-dewi tegak satu diatas yang lain seperti semut mulai dari bawah sebagai gajah-gajah yang dipahat dalam dinding sampai kepada bunga teratai yang abstrak yang memahkotai bangunan kuil itu. Seakan peredaran  sejarah , dewa-dewi makin lama makin menjadi ide yang lebih abstrak. Buddha sebagai seorang pelopor rohani bagi seluruh dunia, mengatakan (dan juga berusaha untuk membenarkan itu dalam dalam hidupnya), bahwa manusi yang telah mengalami pencerahan malahan dapat menjadi sang guru dan sang penebus bagi dewa-dewinya (dan bukan pengingkar bodoh terhadap dewa-dewi seperti dilakukan oleh “penerangan” di Barat). Tetapi pandangan Buddha ini ternyata bersifat keterlaluan sebab mental orang India sama sekali belum mampu untuk mengintegrasikan dewa-dewi sedemikian sehingga mereka secara psikologis dijadikan bergantung dari psikis manusia. Bagaimana Buddha sendiri dapat memperoleh pemahaman semacam itu tanpa jatuh kedalam inflasi psikis yang dalam, rupanya hampir harus disebut mukjizat. (Tetapi setiap orang genius adalah juga mukjizat).... Orang genius hampir selalu adalah seorang penyerbu dan penggangu ketenangan. Dia berbicara kepada dunia yang sementara ini dari sudut pandang dunia abadi. Dan sebab itu dia mengatakan hal-hal yang salah pada waktu yang tepat. Kebenaran-kebenaran abadi tidak pernah benar pada saat apapun saja dalam sejarah manusia. Proses perubahan harus berhenti untuk sementara agar dapat mengolah dan mengasimilasikan hal-hal yang sangat tidak praktis yang dibawa oleh genius dari gudang dunia yang abadi. Namun seorang genius toh adalah pembawa keselamatan bagi zamannya, sebab semua kebenaran yang abadi yang disingkapkannya itu membawa kebahagiaan. Tujuan terjauh dari proses perubahan itu justru yang dimaksudkan Buddha. Tetapi untuk mencapainya tidak mungkin dalam satu generasi dan juga tidak dicapai dalam sepuluh generasi. Rupanya itu jauh lebih banyak memakan waktu, sekurang-kurangnya ribuan tahun karena perubahan tersebut tak dapat diwujudkan tanpa adanya perkembangan luar biasa dari kesadaran manusia.”

Pembaca tentu sudah melihat bahwa rasa terpesona Jung terhadap tokoh Buddha dari satu pihak ditentukan oleh kenyataan bahwa Buddha telah mewujudkan tujuan dari psikologi Jung ialah self sebagai integrasi seluruh kepribadian, tetapi dari pihak lain Jung ternyata menyamakan dirinya dengan Buddha. Seorang murid Jung, Eshter Harding, bahwa pada waktu pesta makan siang dihari ulang tahun ke-70 dari Jolande Jacobi, Jung mengatakan kepadanya: “............bahwa ia telah dilahirkan pada tahun yang disebut oleh orang Cina sebagai tahun babi, dan bahwa ada satu kemiripan tertentu antara Jung dan Buddha. Buddha dilahirkan sebagai putra raja, namun dia harus mengikuti jalan hidup sendirian sampai dia mencapai jalan kebahagiaan; dan Jung juga harus bergumul sendirian sampai dia menemukan mandala sebagai satu lambang keseluruhan yang bersifat ganda delapan”.

Catatan : Ini adalah teks psikologi yang membahas tentang Kesempurnaan Sang Buddha dari sudut pandang Jungian.

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