Empty your mind of all thoughts.
Let your heart be at peace.
Watch the turmoil of beings, but contemplate their return.
Each separate being in the universereturns to the common source.
Returning to the source is serenity.
If you don't realize the source,you stumble in confusion and sorrow.
When you realize where you come from, you naturally become tolerant, disinterested, amused, kindhearted as a grandmother, dignified as a king.
Immersed in the wonder of the Tao, you can deal with whatever life brings you,
and when death comes, you are ready.
Monday, December 28, 2009
Sunday, September 20, 2009
The river carves out the valley by flowing beneath it.
Thereby the river is the master of the valley.
In order to master people
One must speak as their servant;
In order to lead people
One must follow them.
So when the sage rises above the people,
They do not feel oppressed;
And when the sage stands before the people,
They do not feel hindered.
So the popularity of the sage does not fail,
He does not contend,
and no one contends against him.
Contentment
Health or reputation:
which is held dearer?
Health or possessions:
which has more worth?
Profit or loss:
which is more troublesome?
Great love incurs great expense,
And great wealth incurs great fear,
But contentment comes at no cost.
For who knows when to stop
Does not continue into danger,
And so may long endure.
Sunday, July 26, 2009
The Eightfold Path
1. Right View
2. Right Intention ~wisdom
3. Right Speech
4. Right Action
5. Right Livelihood~ethical conduct
6. Right Effort
7. Right Mindfulness
8. Right Concentration~ mental development
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. These are not commandments, although great emphasis is put on the practical aspect,because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps,instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realize the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions:
1. the intention of renunciation, which means resistance to the pull of desire.
2. the intention of good will, meaning resistance to feelings of anger and aversion.
3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guidelineto moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however,essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows:
1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully.
2. to abstain from slanderous speech and not to use words maliciously against others.
3. to abstain from harsh words that offend or hurt others, and
4. to abstain from idle chatter that lacks purposeor depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means ofexpression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explainedin terms of abstinence: right action means:
1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently.
2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty.
3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason:
1. dealing in weapons.
2. dealing in living beings (including raising animals for slaughter as well as slave tradeand prostitution).
3. working in meat production and butchery.
4. selling intoxicants and poisons, such as alcoholand drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itselfan act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavors that rank in ascending order of perfection:
1. to prevent the arising of un-arisen unwholesome states.
2. to abandon unwholesome states that have already arisen.
3. to arouse wholesome states that have not yet arisen.
4. to maintain and perfect wholesome states already arisen.
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as theyare, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualize sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond our reaction of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualization in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness:
1. contemplationof the body,
2. contemplation of feeling (repulsive, attractive, or neutral).
3. contemplation of the state of mind.
4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration.Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of theeightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhistmethod of choice to develop right concentration is through the practiceof meditation. The meditating mind focuses on a selected object i.e the breath. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations.
Friday, July 10, 2009
Shaolin Kung Fu
Shaolin Kung Fu is more than kicks and punches it’s a way of life. It builds self control, discipline to include self defense. When we learn to control ourselves we learn the actual true value of life, and become more confident in everyday life.
In the physical aspects the person learns to control the body through practicing the forms and the techniques. By learning to control the body the person learns to discipline the mind, to strengthen the mind over the body, and to push the body beyond endurance through determination and sheer will.
In unity with the mind, body and soul the rewards are limitless. Through martial training the person learns more than just to how to defend themselves they learn the initial steps to becoming a constructive, positive, and contributing member of society in developing patience as well as compassion through bitter work.
Shaolin Kung Fu serves as exercise, healing, self defense, most important a spiritual path of enlightenment.
We at the Bao Shu Fang Lian Kung Fu School and it go like this: Sha Wu Jing Shing mean: Hold the martial arts to its highest esteem. We as martial arts Practioner’s should strive to fulfill at all times.
In the physical aspects the person learns to control the body through practicing the forms and the techniques. By learning to control the body the person learns to discipline the mind, to strengthen the mind over the body, and to push the body beyond endurance through determination and sheer will.
In unity with the mind, body and soul the rewards are limitless. Through martial training the person learns more than just to how to defend themselves they learn the initial steps to becoming a constructive, positive, and contributing member of society in developing patience as well as compassion through bitter work.
Shaolin Kung Fu serves as exercise, healing, self defense, most important a spiritual path of enlightenment.
We at the Bao Shu Fang Lian Kung Fu School and it go like this: Sha Wu Jing Shing mean: Hold the martial arts to its highest esteem. We as martial arts Practioner’s should strive to fulfill at all times.
Teachings of Lieh Tzu
Lieh Tzu "If we understand that birth and death are part of the natural order of things, we will know that our lives cannot be controlled by our own efforts, and coming and going are not our own doing. At birth, we take a shape and form; in growth, we undergo development and change; and when our course has run out, we dissolve and return to where we were before we were born."
First Teacher of the Tao
The first teacher of the Tao is believed by many to be Lao-Tzu (604-531 BCE). He was searching for a way that would avoid the constant feudal warfare and other conflicts that disrupted society during his lifetime.
The result was his book: Tao-te-Ching. Others believe that he is a mythical character. Taoism started as a combination of psychology and philosophy but evolved into a religious faith in 440 CE when it was adopted as a state religion. At that time Lao-Tzu became popularly venerated as a deity. Taoism, along with Buddhism and Confucianism, became one of the three great religions of China.
With the end of the Ch'ing Dynasty in 1911, state support for Taoism ended. Much of the Taoist heritage was destroyed during the next period of warlord-ism. After the Communist victory in 1949, religious freedom was severely restricted. "The new government put monks to manual labor, confiscated temples, and plundered treasures.
Several million monks were reduced to less than 50,000" by 1960. 3 During the Cultural Revolution in China from 1966 to 1976, much of the remaining Taoist heritage was destroyed. Some religious tolerance has been restored under Deng Xiao-ping from 1982 to the present time. Taoism currently has about 60 million followers & Taoism has had a significant impact on North American culture in areas of acupuncture, herbalist, holistic medicine, meditation & martial arts. ..
The result was his book: Tao-te-Ching. Others believe that he is a mythical character. Taoism started as a combination of psychology and philosophy but evolved into a religious faith in 440 CE when it was adopted as a state religion. At that time Lao-Tzu became popularly venerated as a deity. Taoism, along with Buddhism and Confucianism, became one of the three great religions of China.
With the end of the Ch'ing Dynasty in 1911, state support for Taoism ended. Much of the Taoist heritage was destroyed during the next period of warlord-ism. After the Communist victory in 1949, religious freedom was severely restricted. "The new government put monks to manual labor, confiscated temples, and plundered treasures.
Several million monks were reduced to less than 50,000" by 1960. 3 During the Cultural Revolution in China from 1966 to 1976, much of the remaining Taoist heritage was destroyed. Some religious tolerance has been restored under Deng Xiao-ping from 1982 to the present time. Taoism currently has about 60 million followers & Taoism has had a significant impact on North American culture in areas of acupuncture, herbalist, holistic medicine, meditation & martial arts. ..
Wednesday, July 8, 2009
What is Abstraction?
When beauty is abstracted
Then ugliness has been implied;
When good is abstracted
Then evil has been implied.
So alive and dead are abstracted from nature,
Difficult and easy abstracted from progress,
Long and short abstracted from contrast,
High and low abstracted from depth,
Song and speech abstracted from melody,
After and before abstracted from sequence.
The sage experiences without abstraction,
And accomplishes without action;
He accepts the ebb and flow of things,
Nurtures them, but does not own them,
And lives, but does not dwell.
Then ugliness has been implied;
When good is abstracted
Then evil has been implied.
So alive and dead are abstracted from nature,
Difficult and easy abstracted from progress,
Long and short abstracted from contrast,
High and low abstracted from depth,
Song and speech abstracted from melody,
After and before abstracted from sequence.
The sage experiences without abstraction,
And accomplishes without action;
He accepts the ebb and flow of things,
Nurtures them, but does not own them,
And lives, but does not dwell.
Wonderless Mind
Student: If we do not depend upon any written word, with what and how must we conceived the mind?
Bodhidharma: If I have no Mind how could I reply? If you also had no Mind how could you ask? Making your request is mind in you; when I reply, that is Mind within me.
From the ancient, beginning less moments and through all the different times and places, the mind tries to cut through time and reject changes. In its heart the mind knows that it is its own sources of awakening. It has been said that mind, in itself, is the original Buddha, for without it no one could seek the different forms of Buddha.
It is impossible to either find or aspire toward the Buddha's Nirvana outside of the mind. Our self nature seems real and precious to us. In truth it is already neither cause nor effect. It is simply the effect of its own causes. Self has its own mind. This mind, in itself, is intrinsically Buddha. This mind is that which is already brightly shinning and serene. If, lacking experience, we say that there could be a Buddha or Buddha Wisdom outside of the mind, where could such a Buddha or (wisdom) be? Can empty space be held?
Empty space is just a name; it has no mental aspects, form, or size. It is impossible to either hold it or to drop it. Seeking Buddha hood outside of this mind would be like trying to hold such empty space. Since Buddha is a product of one's mind, how can it be possible to seek Buddha outside of the mind? Former and later Buddha’s have said: "Mind exists in the Buddha- Buddha exists in the Mind, only the mind is Buddha- Only Buddha is the mind." If Mind exists outside then Buddha is not; if Buddha exists outside then Mind is not. If Buddha did exist outside of the Mind, where could it be? If Buddha does not exist outside of the Mind, from where did it arise?
Not able to understand the original source of true Mind, false opinions and reasoning’s arise and our inexperienced nature misleads itself. We become empty of life, blind to its truth. This is how we become unfree beings. Buddha hood is the opposite of this condition, and free of all deception. Confused beings think and do not realize or understand the fact that one's mind is already Buddha. If you see Buddha is just your mind, do not seek Buddha outside of it. Buddha cannot be liberated by Buddha. Buddha cannot be realized if sought with the mind. Such a seeking would suggest that Buddha is outside of it. This view is caused only by not knowing that Buddha and your own Mind are identical. Being Buddha already, do not worship Buddha’s. Buddha being your mind does not constantly recall thoughts of Buddha’s.
Buddha, in itself, cannot read the sutras. Buddha, in itself, cannot uphold the monastic precepts. Buddha, in itself, does not have something to maintain or violate. Buddha, in itself, does not cause the good or the bad. If you truly seek Buddha, you must simply see the self nature which is Buddha. Without seeing self nature, no matter how well you are mindful of Buddha’s, read the Sutras, bow in ceremonies, or uphold the precepts, still no benefit will result.
Being mindful of the Buddha’s will promise you a happy next life.
Reading the Sutras may make you wise or knowledgeable. Upholding the precepts will let you be born in heaven. Aiding others will create a prosperous future time but, Buddha cannot be seen simply by doing any of these if you still do no know yourself clearly. You should awaken to the essence of life and death by finding and meeting a Master who already has attained the great awakening and can liberate you. One cannot be called Master if he has not yet seen self nature. Even if he has studied all twelve sections of the Sutras, he would still, without fail, fall into the sea of life, death and Triple World's karmic cycle. He would still be without freedom from great sufferings.
Bodhidharma: If I have no Mind how could I reply? If you also had no Mind how could you ask? Making your request is mind in you; when I reply, that is Mind within me.
From the ancient, beginning less moments and through all the different times and places, the mind tries to cut through time and reject changes. In its heart the mind knows that it is its own sources of awakening. It has been said that mind, in itself, is the original Buddha, for without it no one could seek the different forms of Buddha.
It is impossible to either find or aspire toward the Buddha's Nirvana outside of the mind. Our self nature seems real and precious to us. In truth it is already neither cause nor effect. It is simply the effect of its own causes. Self has its own mind. This mind, in itself, is intrinsically Buddha. This mind is that which is already brightly shinning and serene. If, lacking experience, we say that there could be a Buddha or Buddha Wisdom outside of the mind, where could such a Buddha or (wisdom) be? Can empty space be held?
Empty space is just a name; it has no mental aspects, form, or size. It is impossible to either hold it or to drop it. Seeking Buddha hood outside of this mind would be like trying to hold such empty space. Since Buddha is a product of one's mind, how can it be possible to seek Buddha outside of the mind? Former and later Buddha’s have said: "Mind exists in the Buddha- Buddha exists in the Mind, only the mind is Buddha- Only Buddha is the mind." If Mind exists outside then Buddha is not; if Buddha exists outside then Mind is not. If Buddha did exist outside of the Mind, where could it be? If Buddha does not exist outside of the Mind, from where did it arise?
Not able to understand the original source of true Mind, false opinions and reasoning’s arise and our inexperienced nature misleads itself. We become empty of life, blind to its truth. This is how we become unfree beings. Buddha hood is the opposite of this condition, and free of all deception. Confused beings think and do not realize or understand the fact that one's mind is already Buddha. If you see Buddha is just your mind, do not seek Buddha outside of it. Buddha cannot be liberated by Buddha. Buddha cannot be realized if sought with the mind. Such a seeking would suggest that Buddha is outside of it. This view is caused only by not knowing that Buddha and your own Mind are identical. Being Buddha already, do not worship Buddha’s. Buddha being your mind does not constantly recall thoughts of Buddha’s.
Buddha, in itself, cannot read the sutras. Buddha, in itself, cannot uphold the monastic precepts. Buddha, in itself, does not have something to maintain or violate. Buddha, in itself, does not cause the good or the bad. If you truly seek Buddha, you must simply see the self nature which is Buddha. Without seeing self nature, no matter how well you are mindful of Buddha’s, read the Sutras, bow in ceremonies, or uphold the precepts, still no benefit will result.
Being mindful of the Buddha’s will promise you a happy next life.
Reading the Sutras may make you wise or knowledgeable. Upholding the precepts will let you be born in heaven. Aiding others will create a prosperous future time but, Buddha cannot be seen simply by doing any of these if you still do no know yourself clearly. You should awaken to the essence of life and death by finding and meeting a Master who already has attained the great awakening and can liberate you. One cannot be called Master if he has not yet seen self nature. Even if he has studied all twelve sections of the Sutras, he would still, without fail, fall into the sea of life, death and Triple World's karmic cycle. He would still be without freedom from great sufferings.
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