Showing posts with label Yin Ling. Show all posts
Showing posts with label Yin Ling. Show all posts

Yin Ling

Stability of insights and insights post
Don’t have any other photos 😂🤦🏻‍♀️ but want to pen down some thoughts before it fades off my consciousness.
when we talk about stabilisation of insight,
It is not hard because that insight when stabilised won’t feel like an insight anymore unless you make comparison to before, it will feel like a new default mode of perception, and then we can let go of that practice and ascend to the next insight which needed to former as condition.
Insight they build on each other. The grossest must drop off first before we talk about subtler stuff, for eg mind is grosser than mind’s nature. Or sense of self is grosser than sense of Inherency in phenomena. But one will take one into another due to the change of perception, reality taste different and one can see deeper. That’s what I believe from my own experience.
Once insight matures and stabilise, we won’t even consider or talk much about it because another way of perception completely take over and previous way of  perceiving doesn’t even leave a shadow, that’s when we know we are quite “there”. “Stable” as I call it. For eg, for insight of anatta, third fetter.
At first you will feel as though something “drop off” and one “becomes big”. You lost the sense of separate self  when the contraction of self drop and mind opens up, rather than stuck inside the brain. You feel as though the whole world knows itself in its place, you say funny things like song hears, scenery sees. Haha. It is usually sudden at first then gradually matured over a few years, and one day you realise you don’t even feel different anymore, the shadow of a subject is completely gone! U cannot generate even the sense of it. Everything is “pushed forward” without any shadow of subject anymore, clean. You think it u were born this way, u wouldn’t even know about personal self! It is just everything in everything. And when you dream, u slowly realise ur dream is like that too! No background. Then u completely forgot no-self and u rarely talk about it. Because it is as normal as dualistic perception in others and no one talk about them perceiving dualistically. U just get on with ur life. U don’t think u r stream enterer blah3 lol. It’s so normal.
I remember asking a friend with many years of this insight would he go back to dualistic view if he has a choice?
He said, “I wouldn’t know where to look!”.
It is like this. The insight transforms one perception completely and this is our aim. We practice the instructions and time to time evaluate ourselves our own mind, not others. We will know our own cultivation level. Don’t fake it with yourself or others.
Don’t teach the stuff you don’t know and not stable, because ppl knows u r faking it and they will lose confidence , and that is a lack of integrity too.
For emptiness of phenomena insight, the essence or substances of “stuff” will efface until you can’t sense it in ur mind anymore one day. It is zero doing, and very very natural. Zero contrivance comes from a very diligent and dedicated practice day after day on dependent origination. You keep meditating on it again and again a million times and you rest in the insight. Read the Madhyamaka to get confidence. The results will show and you will know so clearly.
You wake up groggily seeing ur room vividly, but no substance at all! Not in ur body, not in ur room, nor outside, the wall feels substanceless too, so ur mind “transcend the wall”, so to speak.
Everything moves in tandem, at once, the sound of the bird not separated from the cold air on ur body, tree connected to your bed etc.. the interconnection is not in words but experience. Not in thinking but a real felt sense. If you are born this way you wouldn’t even know there’s such thing call essence or separation of things!
I believe high bodhisattvas will be born this way.
Once it is stabilise, this happens at all times.
And then…. (There’s no end to insight..)
when emptiness is stabilised, you actually feel abit strange calling it “emptiness” anymore, because somehow the right thing to say is “it’s not really about empty or not empty, this feels like it is what it is originally.. everything sensed is vividly felt as empty the same instant, it is like the bitter and sweet of dark chocolate, you cant say bitter or sweet, it is dark chocolate.. if u taste it u know it. Then u know it is the mind’s nature. You wonder for the 100th time if it is going to be the end? (But I know of course not from experience and I dare not ever call myself  enlightened lol unless I want to embarrass myself next month when mind transform again.)
And I can’t talk about further insights bec I do not know. I don’t talk about anything I don’t yet experience stably .. so tbc!
Just remember, for those who want to say “do nothing”, or “nothing to meditate, no path to cultivate, nothing to realised”..
Make sure you are there and really “non doing” - one performs action without a shred of a sense of self or phenomena at all with full integration, which means you must be able to handle war, surgery without anaesthesia and the likes.. because no sense of self means no attachment to body.. because that would be what is expected of you speaking these words! Or else it will be a sense of shame 😝

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I watched “The Little Buddha” movie again the other day.
Keanu reeves acted as Buddha. Haha.
The best thing in the movie was the spirit of Buddha which was beautifully portrayed in the movie, something I didn’t appreciate when I was 7. His level of determination to find the end of suffering, to not bother about hunger and pain, to say no to riches and women, to sit under the bodhi tree and tell himself I am going to sit here until I realise the truth, despite all the beautiful Mara daughters and Mara himself attacking and persuading him - a symbolism of our own afflictions, he didn’t give up and I am so grateful forthat
Why did Buddha do that? The 6 years of intense asceticism, the time under the Bodhi tree, the determination to teach even tho ppl wanted to kill him, defame him, to meditate everyday.. he is showing us the spirit of the Dharma with his one short human life
As I reflected, how I miss seeing such spirit in the children of Buddha. His resolve, his determination, his fierceness against afflictions, the fire in his whole being to go against odds, I sensed it and I felt it vividly, and second day for the first time in a long while, I make myself wake up to my alarm at 4, and sit on my cushion. Let’s get my act together, &not waste Buddha’s sacrifice and compassionate effort
To conquer oneself and our own afflictions through right view of emptiness and dependent origination is the hardest job there is.. to rid off self conditionings, to be discipline and abide by nature of reality is not something for the meek.
“Remember that all conditioned phenomena is impermanent, and strive hard for your own liberation”- the Buddha last words before parinibanna reverberating in my consciousness.
“There is no where to look for enlightenment, except your own mind.” I remember the Buddha under the bodhi tree, one hand touching earth, earth as witness and not separated from one, and I encourage myself to be fearless, determined, to uphold the teachings in my whole being, to have conviction, to have confidence in my mind.
Buddha exhibited determination, fearlessness and compassion in his life.May we all walk in his footsteps, carry his spirit & practice hard
 

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  • Little Buddha | Full Movie HD
    YOUTUBE.COM
    Little Buddha | Full Movie HD
    Little Buddha | Full Movie HD




  • Bong Zhao Sheng
    What the. Just took a look at the stills from the movie. What a miscast. OMG


    Yin Ling
    Bong Zhao Sheng hahahaha I didn’t notice that as a child, but after I know the KR is a white person i cannot unsee it 😂


  • Sim Pern Chong
    Mr RB ... sent me this video about Maha Bua talking about his Arhant attainment moment. He talks about the Luminous Mind being the ultimate danger/deception as well as his recollection of countless lives. Very inspiring (to me).
    There are people who commented that Maha Bua's description of citta is out of line with Buddha's teaching... but i guess i will never know. But relics from his cremation don't lie ... i guess..
    😅
    Luangta Maha Bua: Shedding tears in amazement with Dhamma
    YOUTUBE.COM
    Luangta Maha Bua: Shedding tears in amazement with Dhamma
    Luangta Maha Bua: Shedding tears in amazement with Dhamma


    Yin Ling
    Sim Pern Chong thanks! Why ultimate danger?


  • Sim Pern Chong
    Emm.. i don't think i am qualified to comment on the realisation of an arhant .. but this is just my take.
    I hope i understood why he say the brilliance of the Citta is also the ultimate danger. Could it be similar to my experience of the alaya consciousness brilliance and vastness... 'overriding' the inclination to propel rebirths. I see that very exalted state as the core state that is actually generating rebirths due to residue imprints of regrets/dissatisfactions/trauma/desires and hence subject/object splits into a big self (at the level). The exaltedness of the experience overshadows the dynamics or rebirths. In my experience, the imprints were not recognised as defilements.. but were instead used as the driving force of rebirth.. in the seek for resolution. This is how i see it.
    In a way, not recognising that nature of anatta and emptiness, even at the level of the vastness/exaltedness.. is driving the rebirth.. For from the level of the 'citta' (prior to awakening).. there is the focus of deathlessness.. but not the recognition of suffering..
    At that level, the lower gross thoughts, physical sensations all are cut off.. and the 'citta' is in all brilliance, vastness. I was confused and blinded by that exaltedness. In NDEs, people are talking about the awesomeness and brilliance of that experience.. its blinded them.. into thinking that all that matters is that .. while the pain of their physical existence is insignificant. I don't know how to explain this well. But switching back and forth from that brilliance and 'physical attention'.. helps to confirm that the dichotomy and the subsequent amnesia (of both that exalted state and the 'physical') is a problem.


  • Sim Pern Chong
    This post of yours seems to explain very clearly... and not sure whether Maha Bua is also talking about the Alaya when he says the Brilliance of the citta is the ultimate danger.


  • Yin Ling
    Sim Pern Chong thanks! I like what you said and I agree. We sometimes focus alot of the luminosity, citta, hence some teachings focus so much on awareness.. but for me that is not the point of Buddhism. Any grasping even to the luminosity of awareness is still a grasping… we have not yet recognise the problem - which is Inherency or essence.
    Diamond sutra says “应无所住而生其心” ,is literally talking about this problem- grasping onto essence, we don’t see our true nature.
    That is what I think is the heart of Buddhism for our liberation, not the citta but the emptiness of appearances so we r not able to hold at all, total release and we 见如来。

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    • Edited

  • Sim Pern Chong
    Yin Ling Ah I see... Thanks so much for sharing.


  • Soh Wei Yu
    I agree with Sim's posts and notes, although it is true that Ajahn Maha Boowa falls into eternalism. He went through I AM (which he mistakenly calls Anagami), and then his Arahantship is the falling away of the subject-object Witness into nondual consciousness. I have read his books. However he still reifies a transcendent and unchanging citta/consciousness or luminosity, even though it is now nondual. It is not yet the anatta insight or proper stream entry. Acarya Malcolm also mentioned before that sharira/relics does not necessarily indicate that a person is enlightened or liberated.
    Ajahn Maha Boowa's insight does not go beyond substantialist nondualism or Thusness stage 4. Still, his book is very inspiring and nice to read.
    Also I posted before:


  • Soh Wei Yu
    " Ajahn maha boowa is a very sincere and experienced practitioner and his account of his journey is very inspirational. I dont necessarily agree with his definition of arahatship but he details very well the journey to developing samadhi, overcoming of mental hindrance, I AMness realisation to the collapse of the witness into nondual awareness. Whats missing is the overcoming of inherent view of the transition from substantial nondualism (one mind/thusness stage 4) to anatman and emptiness. That being said his practice in terms of samadhi may be more advanced than myself.
    .....
    (11:26 PM) AEN: read dhammanando's posts.. lol
    (11:26 PM) AEN: ......As for Ajahn Mun & Co., does anyone seriously wish to argue that their doctrine of a transmigrating consciousness that lives for ever (and that is a reality, not a prajñapti) can be reconciled with the Abhidhammic account of momentary consciousness? Leaving aside Abhidhamma, can it even be reconciled with the teaching of the dependent arising of consciousness in the Mahata?hasankhaya Sutta? I once put this very question to a senior disciple of Ajahn Maha Boowa, and was told that it couldn't, but he didn't care. His very words: "Our ajahn's an arahant and doesn't make mistakes. If what he teaches contradicts the Suttas then so much the worse for the Suttas." So here we have a monk who, in effect, acknowledges that his teacher's dhamma is indistinguishable from that taught by the stupid and ignorant bhikkhu, Sati the fisherman's son, and yet he isn't the least bit nonplussed about it!.....
    (11:26 PM) AEN: ....
    Yes, I'm referring to him and to all those of his disciples who propagate the partial-eternalist doctrines of the "pure, everlasting, transmigrating citta" and the "one who knows". As a western monk in Thailand you often get approached by credulous lay followers of these monks who try to talk you into going to stay with their pet ajahn. I try to explain to them, with reference to the Suttas, why I don't accept their teachings and don't believe the stories about their supposed attainments. The result is always the same: they can't defend their ajahn's teachings with reference to the texts, nor with reason, and so they blow up and start resorting to argumentum ad baculum. It usually takes the form of old wives tales about people who criticized Ajahn Maha Boowa and were suddenly struck down in a fatal accident or with a mysterious illness, or who mysteriously disappeared. So, if I should suddenly vanish from E-sangha you'll know why. scared.gif
    Best wishes,
    Dhammanando Bhikkhu...
    (11:32 PM) AEN: .......
    It seems to me that it is, though not by all of them. The exporting to the West of the forest ajahns' errors is largely the work of those who ordained as bhikkhus from the mid-60's to the late 80's. Back then only a minority of western monks in Thailand had any substantial background in Buddhism prior to ordaining. This minority was greatly outnumbered by footloose hippies, backpackers and sex tourists who would flee to places like Wat Nong Pa Phong or Wat Suan Mokkh after their appetites for cheap drugs and cheap sex had become jaded. Being almost wholly ignorant of the Dhamma they just swallowed hook, line and sinker whatever flapdoodle their ajahns told them, supplementing it only with readings of pop Zen books and Carlos Castaneda. So, if they went to Ajahn Chah they tended to end up as eternalists, and if they went to Buddhadasa they tended to become annihilationists. However, since none of the western monks ordained by Buddhadasa lasted long in the robes (except Santikaro) it is the eternalism of Ajahn Chah that has gained the stronger foothold among western Theravadin
    (11:32 PM) AEN:
    Admittedly, in passing on their ajahn's eternalist misconceptions, their presentation is not as unambiguous as it is in, say, Ajahn Maha Boowa's writings, but it's there all the same. One can detect it nearly any time they start discoursing about "the heart". Look at what they predicate of this so-called "heart" and it's clear that it's not the hadaya-vatthu of the Pali Abhidhamma, nor the physical heart, nor even the western conceptual fiction of a human being's emotional centre. What they call "heart" is an essentialist atman-like entity that is not mentioned or implied anywhere in the Pali texts. Moreover, this "heart" is not a minor aspect of their Dhamma exposition but is central and pivotal to it.
    On the other hand, from the 1990's onwards the Ajahn Chah scene in Thailand (and indeed the western bhikkhu scene in Thailand in general) changed considerably. There were fewer and fewer social degenerates coming out here to ordain, and more and more monks with a reasonably solid Dhamma foundation, albeit confined to the Suttas — there are no abhidhammikas among them yet, as far as
    (11:32 PM) AEN: as far as I know. I'm not quite sure how this came about, but I suspect the advent of widespread internet use may have been a major factor. It made it much easier for would-be monks to do a bit of homework beforehand. Anyhow, the upshot of it is that one can't really generalize about the views of the younger generation of monks in the Ajahn Chah tradition, for they are actually highly variegated.
    Best wishes,
    Dhammanando Bhikkhu
    (11:32 PM) AEN: ..........
    (11:33 PM) AEN: -----------
    (11:33 PM) AEN: Hi caveyogi,
    QUOTE(caveyogi @ Jan 25 2007, 06:49 AM)
    Though I am not a Theravadin, I highly respect the tradition, and have read the life stories of certain Arhats with a lot of joy. I am wondering though what for you the pure Dhamma is.
    There is the pure Dhamma of the scriptures, consisting in the three baskets of the Tipi?aka when correctly expounded. And then there is the pure Dhamma of realization, comprising the four ariyan paths, four ariyan fruits, and nibbana.
    QUOTE
    I always thought the Ajahns Mun and Maha Boowa were beyond reproach, so a little bit more explanation for this ignorant chap (me) would be much appreciated.
    A bhikkhu who announces to the general public that he is an arahant, as Ajahn Maha Boowa has frequently done, is not beyond reproach:
    The Vinaya only permits a bhikkhu to notify fellow upasampannas (i.e., bhikkhus and bhikkhunis) of any high attainment that he has, or that he believes he has. As a Dhammayutt-trained monk Ajahn Maha Boowa canno
    (11:34 PM) AEN: As a Dhammayutt-trained monk Ajahn Maha Boowa cannot possibly be unaware of this rule. It might also be noted that this rule is one of those which it would be impossible for a real arahant to transgress, and so MB's public declarations of arahantship are effectively public declarations that he is not an arahant.
    Furthermore, a bhikkhu who teaches nonsense like this is not beyond reproach:
    "The citta itself never dies. Do you understand this? The citta never dies. Kamma is buried there in the citta. Good kamma leads the citta upward to the heavens and the Brahma realms. Then, when the good kamma is exhausted, the bad kamma that remains buried there pulls the citta back down into the hell realms. As if the citta were climbing up and down a flight of stairs. Do you understand? Such is the way it is, so wake up and take notice."
    (Ajahn Maha Boowa, Shedding Tears in Amazement with Dhamma)


  • Soh Wei Yu
    This is how the Buddha reproached a foolish bhikkhu who taught such a dhamma:
    Sati: "As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through
    (11:36 PM) AEN:
    Sati: "As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another."
    The Buddha: "What is that consciousness, Sati?"
    Sati: "Venerable sir, it is that which speaks and feels and experiences here and there the results of good and bad kammas."
    The Buddha: "Misguided man, to whom have you ever known me to teach the Dhamma in that way? Misguided man, in many discourses have I not stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness? But you, misguided man, have misrepresented us by your wrong grasp and injured yourself and stored up much demerit; for this will lead to your harm and suffering for a long time. [....] Bhikkhus, what do you think? Has this bhikkhu Sati, son of a fisherman, kindled even one spark of wisdom in this Dhamma and Vinaya?"
    (Mahata?hasa?khaya Sutta, MN 38)
    (11:36 PM) AEN:
    QUOTE
    So, what is wrong with Mun's teachings,
    (11:36 PM) AEN:
    Assuming that Ajahn Mun taught what his disciples teach (and I'm not saying he necessarily did; I really don't know), what is wrong is firstly that it's eternalism (and thus a wrong view that deviates from the middle way), and secondly that it's being peddled as Buddhadhamma. And so those who teach such a dhamma "misrepresent the Tathagata by their wrong grasp, injure themselves, and store up much demerit. It will lead to their harm and suffering for a long time."
    I will make this my final post on this subject (well, for now at least), as I should prefer to focus upon exposition rather than polemic. If after all that I've written on it, people are still so intellectually befuddled and emotionally besotted as to think that the dhamma of the Ajahn Mun forest tradition is faithful to the Buddha's Dhamma, or that the ajahns in this tradition who teach the "eternal citta" doctrine have "kindled even one spark of wisdom", then no further words from me are likely to persuade them otherwise.
    Best wishes,
    Dhammanando Bhikkhu
    (12:12 AM) AEN: i looked into the glossary of ajahn maha boowa's book:
    (12:12 AM) AEN: citta: The citta is the mind’s essential knowing nature, the fundamental quality of knowing that underlies all sentient existence. When associated with a physical body, it is referred to as “mind” or “heart”. Being corrupted by the defiling influence of fundamental ignorance (avijjã), its currents “flow out” to manifest as feelings (vedanã), memory (saññã), thoughts (sankhãra), and consciousness (viññãõa), thus embroiling the citta in a web of self-deception. It is deceived about its own true nature. The true nature of the citta is that it simply “knows”. There is no subject, no object, no duality; it simply knows. The citta does not arise or pass away; it is never born and never dies.
    Normally, the “knowing nature” of the citta is timeless, boundless, and radiant, but this true nature is obscured by the defilements (kilesa) within it. Through the power of fundamental ignorance, a focal point of the “knower” is created from which that knowing nature views the world outside. The establishment of that false center creates a “self” from whose perspective consciousness flows out to perce
    (12:13 AM) AEN: perceive the duality of the “knower” and the “known”. Thus the citta becomes entangled with things that are born, become ill, grow old, and die, and therefore, deeply involved it in a whole mass of suffering.
    In this book the citta is often referred to as the heart; the two are synonymous. The heart forms the core within the body. It is the center, the substance, the primary essence within the body. It is the basic foundation.
    Conditions that arise from the citta, such as thoughts, arise there. Goodness, evil, happiness, and suffering all come together in the heart.
    Samãdhi meditation provides confirmation of the heart’s significance. When the citta gathers all of its outflowing currents into one point, the calm, still state of samãdhi arises. From the meditator’s perspective, that experience is centered in the middle of the chest. The stillness, the brightness, and the awareness of this experience appear to emanate prominently from the region of the heart. The knowing nature of the citta is pronounced right there. Thus, the true seat of consciousness is
    108 Glossary
    in the heart; an
    (12:14 AM) AEN: in the heart; and it is wise, therefore, to avoid thinking of the “mind” as essentially cerebral and located in the head.
    There is a strong tendency to think that consciousness results purely from complex interactions within the human brain, and that when the brain dies, consciousness ceases. This mechanistic view is wholly mistaken. While there is evidence that certain parts of the brain can be identified with certain mental functions, that does not mean that the brain produces consciousness. In essence, the brain is a complex processing organ. It receives and processes incoming data impulses that inform about feelings, memory, thoughts, and consciousness, but it does not generate these mental functions; nor does it generate conscious awareness. That is entirely the province of the citta. (for a more detailed discussion see the Appendix on page 95


  • Soh Wei Yu
    Consciousness is Momentary
    Malcolm posted:
    Life, personhood, pleasure and pain
    — This is all that's bound together
    In a single mental event
    — A moment that quickly takes place.
    Even the spirits who endure
    For eighty-four thousand aeons
    — Even these do not live the same
    For any two moments of mind.
    What ceases for one who is dead,
    Or for one who's still standing here,
    Are all just the same aggregates
    — Gone, never to connect again.
    The states which are vanishing now,
    And those which will vanish some day,
    Have characteristics no different
    Than those which have vanished before.
    With no production there's no birth;
    With becoming present, one lives.
    When grasped with the highest meaning,
    The world is dead when the mind stops.
    There's no hoarding what has vanished,
    No piling up for the future;
    Those who have been born are standing
    Like a seed upon a needle.
    The vanishing of all these states
    That have become is not welcome,
    Though dissolving phenomena stand
    Uncombined from primordial time.
    From the unseen, [states] come and go,
    Glimpsed only as they're passing by;
    Like lightning flashing in the sky
    — They arise and then pass away.
    ....
    Also, the Buddha was quite clear that phenomena, including minds, were momentary. The Buddha may not have elaborated in detail upon what a "moment" was, but in the end, the basic unit of time in Buddhism is number of moments it takes to form a thought. In reality, moments are partless. Partless moments that perish as soon as they arise have no observable duration and are immune from Madhyamaka critique.
    The notion that the mind is permanent (i.e. not momentary) is just a Hindu idea, Vedantic.
    Labels: Ācārya Malcolm Smith, Impermanence, Sariputta |
    Consciousness is Momentary
    AWAKENINGTOREALITY.COM
    Consciousness is Momentary
    Consciousness is Momentary

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    A short excerpt from Yuan Yin Lao Ren writing on post realisation practice. Every sentence is gold.
    His realisation here is re two fold emptiness - self and phenomena, a deep insight in Buddhism.
    How to stabilise this realisation through meditation and post meditation, how to improve, what will happen regarding the powers, regarding the kind of powers post realization has and what powers are not due to realisations(which is useless).
    I don’t have capacity to translate but u can use some AI if you think it will be helpful to you at ur stage of practice, not useful for pre-realisations.
    元音老人悟道后修行的方法,共勉之
    上面说过,我们于悟道后,不是一悟就休,还要好好地保护它,⻓养它,把习气除尽,犹如婴儿成⻓为大人了,那时候才 能随心所欲放手空行。于初悟时不保是不行的,怎么保呢?一面上座养定,一面在日常事务中磨练 培养,既不住空,也不住有,一切随缘,任何工作都能做,虽做而不着做,毫无爱恶之心。宗下所 谓:“于心无事,于事无心!”终日忙碌,而心中无事;心中无事,而不妨终日忙碌是也。假如做事 时被事做了去,那就不行,要赶快拉回来,放下来,勤于觉照,精于锻炼;假如自觉力量不够,那 就要多打坐。为什么呢?因为打坐能培养定力,使你在境界之中有主宰,有力量。你不打坐,定力 不够,在境界中锻炼的时候,一浑就浑掉了,被境界拖着走了,落于悟后迷,就不行了,这是最重要的关键。
    复次,刚刚打开本来时,是没有什么奇特的。修行人往往不识,以为没有什么神奇,不是自性,而
    忽略错过,哪知这灵妙真心是一丝不挂、一法不立的绝相妙体。初⻅性时,习染尚在,只是素法
    身,一无所有。须待修者于识得后,勤于磨练,将无始旷劫的妄习消尽,方能显发神用。故修行人
    须弄清修行的次第,千万不要因暂时未发神通,不敢承当而错过开悟的良机,更不要因自己不识而
    以讹传讹,贻害他人。其实开悟⻅性并非难事,因为这妙明真心不在别处,镇日在各人自己面⻔放
    光,无有丝毫离异,只是人们迷相着境忽略不识罢了。
    有人虽修行多年而不悟者,都是为自己所瞒,以为发神通才是,而不知所谓神通者,就是日常动 用。若不是神通怎会说话、工作?怎会穿衣吃饭?又怎会嬉笑怒骂?在在处处都是它的神用而不自 知,偏偏要个奇特,自遭败屈,岂不冤苦?有些人自己不识,甘愿在苦海中头出头没也只罢了,还 要贻害别人,说未发神通为未开悟,开悟的人是六通俱全的。他哪里知道悟道在先,发通在后的序 次。《大日经》云:“菩萨住此(即⻅道位)勤苦修习,不久即五通⻬发。”悟道后还需经过一番打磨, 将历劫多生的妄习消尽,方能显发神通。
    所以我们修行人,不要自暴自弃,于初打开时,识得它,当仁不让,敢于承当。不为神通奇特所淆
    惑,然后勤于保养,尽除妄习,不久将来,自然神通大发。又因修行人根机各各不同,也有先通后
    悟的,但现在这种人并不多⻅。现在有些特异功能的人,也没有经过修行,就有了神通,这是报得的神通,是暂时性的,过后就慢慢地消失了。我们佛教所说的神通有好几种:有报得的、修得的、
    证得的与依得的种种不同。修得的,是用一种法专修一种通,密宗修神通的法就很多;依得的是依
    靠外来的助力,如神、⻤、妖等而得的通。但这些都不究竟,一口气不来就没有了,没用处,还是
    在生死轮回中,不出苦海。只有证得的通才是真正的通,那是我们⻅性人经过事上的磨练,消尽了
    习气,恢复了本性的功能,焕发出来的无穷无尽的神通,它是永远不会磨灭的,而且尽管妙用无边
    而不着神用,镇日如痴如呆相似,诚所谓大智若愚者也。

    3 comments


    Soh Wei Yu
    ChatGPT:
    The text you provided is in Chinese and discusses the methods of spiritual cultivation and enlightenment. Here's the translation:
    "After enlightenment, as mentioned before, we should not just stop at enlightenment, but should diligently protect and nurture it. We must eliminate habitual tendencies as a baby grows into an adult, only then can we act freely and effortlessly. It's crucial to safeguard our initial enlightenment. How do we do this? On one hand, we maintain our meditation practice, and on the other, we cultivate ourselves in daily activities. We should neither dwell in emptiness nor in form, acting according to circumstances, capable of any task without attachment or aversion, embodying the principle: 'No affair in the mind, no mind in affairs.' Busy all day, yet the mind remains unburdened; unburdened, yet not hindered from daily activities. If overwhelmed by tasks, quickly regain focus and let go, frequently practice awareness and refine yourself; if self-awareness seems insufficient, meditate more. Why? Meditation develops concentration, giving you control and strength in various situations. Without sufficient concentration, you'll get lost in these situations, falling into post-enlightenment confusion, which is crucial to avoid.
    Furthermore, initially recognizing your true nature is not particularly extraordinary. Practitioners often overlook this, mistaking it for something mundane and missing its profound significance. When first encountering one's true nature, habitual impurities still linger. It's the primordial state, utterly void. Only after diligent practice and eradicating age-old delusions can one manifest their innate abilities. Therefore, practitioners must understand the proper sequence of cultivation. Don't miss the opportunity for enlightenment due to a lack of miraculous powers or misunderstandings. Realizing one's true nature is not difficult, for this wondrous, luminous mind is always before us, shining without separation, but often overlooked due to our fascination with illusions.
    Those who have practiced for years without enlightenment deceive themselves, mistaking supernatural powers as the goal. True supernatural powers are in everyday actions. Speaking, working, dressing, eating, laughing, and scolding - all are manifestations of this power, yet unrecognized. Some, unaware, prefer to struggle in suffering rather than recognizing this, misleading others by equating supernatural powers with enlightenment. They fail to understand that enlightenment precedes the development of powers. The 'Mahāvairocana Sūtra' states: 'Bodhisattvas, diligently practicing upon this path (the Path of Seeing), will soon manifest the five powers.' Post-enlightenment requires further refinement to eradicate long-standing delusions before manifesting these powers.
    Thus, as practitioners, we should not give up after initial realization. Recognize it and bravely assume responsibility. Don't be confused by the allure of supernatural powers. Diligently cultivate and eliminate delusions, and natural powers will emerge. Each practitioner is different; some may develop powers before enlightenment, though this is rare nowadays. Some with special abilities haven't undergone spiritual practice; these are temporary powers, eventually fading. In Buddhism, there are several types of powers: those attained through retribution, cultivation, realization, and dependence. Cultivated powers are developed through specific practices, like in Tantra; dependent powers rely on external forces like gods, spirits, demons. These are not ultimate and disappear when vitality wanes, still trapped in the cycle of birth and death. Only the powers gained through realization are genuine, emerging endlessly from those who have seen their true nature and eradicated habitual tendencies, regaining their innate capabilities. They never fade and are used effortlessly, appearing foolish yet embodying great wisdom."
    This text provides deep insights into spiritual cultivation and the nature of enlightenment in a Buddhist context.


    Yin Ling
    Soh Wei Yu beautiful , Thanks!








  • Jack Huang
    元音老人的“复次“那段太好了 初见本来面目 真的没有神奇的 千万不要路过近山而不识

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Yesterday I met with my training supervisor for a review of my performance.
He told me I have one of the highest GP exam scores in the Midlands. He also looked shocked and flabbergasted that I have done a lot of work in my first year.
Well. Honesstly, it didn’t really matter to me.
I’m talking about this because this is the first major post-grad exams I took after awakening and heavy meditation. I have been meditating 3-4 hours for almost 4 years plus.
I was meditating 3-4 hours in my first year of training.
I cut it down to 2 hours 12 days before exams and use it to study.
I was doing everything I need to do as a trainee and everything I need to do as a practitioner.
I want to say, awakening and meditation won’t affect worldly intelligence and I have not become dumb.
I am able to understand concepts very well even though I am practicing heavy non-conceptual meditation.
I think some ppl wants that reassurance.
Including my mom who thinks I will go mad!
Well I’m functioning extremely well! 🤪