Showing posts with label Zen Master Hong Wen Liang (洪文亮禅师). Show all posts
Showing posts with label Zen Master Hong Wen Liang (洪文亮禅师). Show all posts

 

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    Sim Pern Chong
    The rebirth from animal one is quite interesting. Previously, I was skeptical that such occurrence is valid or on a significant scale. However, now (based on my own connections) i know this is quite prevalent.
    As for the in-between life.. my opinion is that they are very likely corresponding to the astral (hungry ghost) as well as the lower material (jhana) heavens. Here there is no understanding of non-duality and emptiness, but have knowledge of past/concurrent lives. Because of the lack of understanding of these aspect of reality, the mode of action for Beings ( and their administrator/guides) is to reborn back to physicality to resolve past karmic occurrence. Had the knowledge of emptiness being known, the need to reborn to resolve will be rendered superfluous.
    Now, the various experience seems to be fitting into a better perspective. Just my opinion.

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  • Soh Wei Yu
    Sim Pern Chong reminds me of Daniel M. Ingram's past lives:
    As to world-cycles or the like, my past life experiences line up along the following lines, if you believe in such experiences having validity:
    1) This life human.
    2) Last life some sort of moderately powerful, clearly somewhat debauched male jealous god/sorcerer of some kind that was stabbed in the back with a dagger by a woman who he had wronged in some way, I think.
    3) Some sort of mother skunk-like animal that was eaten by a large black dog or wolf.
    4) Some sort of mother bat that was killed when the rock it was clinging to at the top of the cave fell to the floor.
    5) Some sort of grim, gigantic, armored skeletal titan-like thing that ran tirelessly through space swinging a gigantic sword and doing battle nearly continuously without sleep for hundreds of thousands of years that was killed by something like a dragon.
    6) Some gigantic, gelatinous, multi-tentacled, very alien being living in a very dark place for a very long time, probably under water, I think.
    Other than some sense that the skunk-thing and the bat-thing were virtuous mothers, I have no sense that there was any profound previous dharmic development at least back that far, and, in fact, have the distinct sense that the previous one was a bit of a cad and not very ethical. Take that all for what you will.”
    On "Supernatural Powers" or Siddhis, and Past Lives
    AWAKENINGTOREALITY.COM
    On "Supernatural Powers" or Siddhis, and Past Lives
    On "Supernatural Powers" or Siddhis, and Past Lives

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  • Soh Wei Yu
    Sim Pern Chong Yuan Yin Lao Ren said:
      身无病苦并不是说不生病,而是说尽管生病,但是不为病所苦。你不接受,苦就不苦了。夙业报应之所以等于不报,也就是因为不接受这个苦,不为苦所苦。尽管有果报,等于没报,报而不报。玄奘法师的头痛就是临命终时夙业的发现,但不接受,则报而不报了。
      讲到果报这个问题,都说心业易消易转,身业难消难转。我们过去做了坏事,身子上的痛苦还是要有的。佛也显现过头痛相,因为过去世曾拿棒子打过鱼的头,现在就要受这个报。但这是佛有意要显头痛相,用以说明因果不虚,警策大家不要做坏事,做了坏事,就要受果报的。果报对于真正到家的人来说是空花水月,果报到了他们身上就瓦解冰消了。为什么呢?因为一切业都是梦幻泡影,并没有真实东西存在。既然没有真实的东西,不接受一切事物了,还讲什么报应呢?同时,没有我相,没有人相,没有众生相,没有寿者相,又由谁来受报应呢?从主观来说,人没有了;从客观来说,法没有了。人法双亡,还有什么报应呢?但以佛性来讲,佛性是妙有真空。它不是断灭空,也不是顽空,它能显现诸相而生起种种妙用。所以,幻相不无,还是有的。在不受报当中不妨显现受报之相。尽管受报,但到了大祖师身上,内心空净,一切都如空花水月,还是等于不受报。
      二祖神光大师得法之后,达摩祖师对他讲:‘你今生要还一个命债,要被杀头。(祖师证道以后有宿命通,知道过去世做过之事以及将来的果报。)但因主持正法之故,避免别人由此而诽谤正法,就不要还这个报了。’二祖心真空了,人也不可得,法也不可得,这个身报就可以免掉了。比如,如果没有打开电视机、收音机的开关,电磁波虽在空中传播著,但却收不进来。这都是同样的道理。虽然我们过去世做了一些错误的事情,业力在寻你。但若你心空了,影子也没有,它就找不著你了,也没法找。从根本上讲,根本就没有人我相,没有法相,什么受报、不受报都不可得。但是,功夫要做得究竟才能这样。功夫做得不究竟,心一动就有了影子,那还是会受报的。
      我们举一则公案:唐悟达禅师膝上生了个人面疮,后遇一僧人掬水洗之,痊愈了。因此,著慈悲水忏法。这个禅师怎么会生人面疮呢?因为禅师过去世是晁错,晁错和袁盎不和,在皇帝面前,搬弄是非,说袁盎的坏话,结果袁盎被冤屈斩首。袁盎怀恨在心,一直要寻晁错报复。无奈晁错后来作了十世高僧,寻他十世也没有寻到。后来,皇帝封他为国师,赐他沉香几案、玉如意、紫金袈裟、紫金钵盂等等。钦差大臣都很敬重他。他很得意:‘像我这样的人,现在世上是很少有的。所以,皇帝封我为国师,赐给我这么多东西。’心一动,影子现前,被袁盎寻到了,就让他膝盖上生了个人面疮,向他讨还命债。由此看来,一旦过去世做了些错事,业力就到处寻找你,这就叫业障。你若心真空了,没有影子在,它寻也寻不到你。所谓业,其实都是虚幻不实的。但如果你心动了,有影子在,被业力抓住,就要还报了。
      也许会有人问,如若定力深的话,是不是可以不还报呢?可以不还!但不是一定不还。我们刚才已说过了,还报不还报,关键在于心是否真的空净了。既然报、还都是假,又何妨借假显真,游戏三昧,报上一回,以示无报无不报,而证无还无不还呢!所以,二祖神光大师对达摩讲:‘等我传了法之后,还也无所谓。’就像一个大富翁,还一笔小债务,九牛一毛,不在乎。神光大师把法传给三祖之后,就去还报了。临杀头时,他说:‘将头临白刃,犹如斩春风。’杀头就像挥刃斩风一样,心里没有一点东西,何等慷慨豪放,这真是心空净到家的大丈夫作略啊!
      心真空净的人,并不是死守著一点不动,并不是一点事也不做,而是大机大用,无为而无所不为的。我们修法的人,就要好好地修这个心,时时对境练心,老老实实地做心地功夫。我们明白了《心经》的义理和真正意旨,才能真正得到《心经》的胜义,从而受持《心经》。
    元音老人:心经抉隐(二)--学佛网
    XUEFO.NET
    元音老人:心经抉隐(二)--学佛网
    元音老人:心经抉隐(二)--学佛网

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  • 中陰與輪回
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    中陰與輪回
    中陰與輪回


    Soh Wei Yu
    William Lim Very good. Unfortunately not that many can express that clarity of insight and relate with rebirth like him and not fall into extremes.

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  • Soh Wei Yu
    Acarya Malcolm:
    "One, whoever told you rig pa is not part of the five aggregates? Rig pa is knowledge of your own state. In its impure form one's own state manifests as the five aggregates; in its pure form, it manifests as the five buddha families.
    Nagārjuna resolves this issue through using the eight examples. There is no substantial transmission, but there is serial continuity, like lighting a fire from another fire, impressing a seal on a document and so on. See his verses on dependent origination:
    All migrating beings are causes and results.
    but here there are no sentient beings at all;
    just empty phenomena entirely produced
    from phenomena that are only empty,
    phenomena without a self and what belongs to a self,
    [like] utterances, lamps, mirrors, seals,
    lenses, seeds, sourness and echoes.
    Although the aggregates are serially connected,
    the wise are understand that nothing transfers.
    Also, the one who imputes annihilation
    upon extremely subtle existents,
    is not wise,
    and will not see the meaning of ‘arising from conditions’."

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    Jayson MPaul
    I was able to see this clearer with some inquiry. Let's take the example of the 'tinnnngggss' from a bell. That sound's conditions are the bell, the stick, the air, the ear drums. If you take any one of these things away there is no sound. Now looking at the sound, can you separate out which part of the tings is the stick, the air, the bell? There is no dividing line in the actual experience of the sound. If you take it further, who crafted the bell, who bought it, all the air those people breathed. Take any of those away and there is no sound. Again you can't find any dividing line between all these conditions in tinnnngs. So all those things are actualized in that ting. Let that experiential feel soak into something going on right now. As you hold the view of conditionality, the subject-action-object view is released. Expand that view to everything and you have interpenetration and non-obstruction. Nothing obstructs anything else, each sound expresses all. How could one thing have a boundary with other things to obstruct in the first place?
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    Albert Hong
    Author
    Jayson MPaul i like how you’re bringing the view of conditionality into direct experience. That makes a lot of sense.
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  • Excerpts from the Jewel Mirror Samadhi
    AWAKENINGTOREALITY.COM
    Excerpts from the Jewel Mirror Samadhi
    Excerpts from the Jewel Mirror Samadhi
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    Albert Hong
    Author
    Jayson MPaul I enjoy his, "being one with conditions",
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  • Soh Wei Yu
    Admin
    That article is nice, but it is not about total exertion.
    [13/1/17, 10:43:54 PM] John Tan: Read the 3 articles u put n blog by zen master Hong wen Liang
    [13/1/17, 10:44:19 PM] John Tan: If u truly understand then there will b no question.
    [13/1/17, 10:44:25 PM] Soh Wei Yu: Ic..
    [13/1/17, 10:44:47 PM] John Tan: However if u truly understand, u will b "connected"
    [13/1/17, 10:45:47 PM] John Tan: Means there is an intimate feeling that the whole lineage is suddenly fully totally exerted into u from the time of Buddha.
    [13/1/17, 10:45:55 PM] John Tan: Can u feel that?
    [14/1/17, 9:33:12 AM] John Tan: There is a kindle version of zen cosmology but cannot b bought
    [14/1/17, 9:33:26 AM] Soh Wei Yu: What Hong wen Liang is saying is like dependent designation and total exertion right
    [14/1/17, 9:33:32 AM] Soh Wei Yu: Yeah dunno y cannot buy
    [14/1/17, 9:34:07 AM] John Tan: No
    [14/1/17, 9:34:40 AM] John Tan: Hong wen Liang is also trained in dzogchen also
    [14/1/17, 9:35:14 AM] Soh Wei Yu: Yes.. he used to teach Tibetan Buddhism I think
    [14/1/17, 9:35:16 AM] Soh Wei Yu: His old articles
    [14/1/17, 9:35:22 AM] Soh Wei Yu: Talk about Rigpa etc
    [14/1/17, 9:35:26 AM] Soh Wei Yu: Those before 1999
    [14/1/17, 9:35:47 AM] John Tan: The problem with zen is direct experience takes up 90% of the focus and very lil on view.
    [14/1/17, 9:35:59 AM] Soh Wei Yu: Oic..
    [14/1/17, 9:36:57 AM] John Tan: So total exertion as an experience is well expressed esp in soto zen
    [14/1/17, 9:37:42 AM] John Tan: However the conditions that give rise to it was not clear at all.
    [14/1/17, 9:39:04 AM] Soh Wei Yu: Oic.. but zen master Hong wasn't clear?
    [14/1/17, 9:39:10 AM] John Tan: Also although the explanations r very insightful and profound, there r some very important fine points that must b very carefully explained.
    [14/1/17, 9:39:15 AM] John Tan: Yes
    [14/1/17, 9:39:21 AM] Soh Wei Yu: Oic..
    [14/1/17, 9:39:43 AM] John Tan: And jewel mirror samadhi is not total exertion
    [14/1/17, 9:40:04 AM] Soh Wei Yu: It's talking about nondual/anatta right
    [14/1/17, 9:40:30 AM] John Tan: Non-dual and prone towards anatta
    [14/1/17, 9:40:48 AM] John Tan: But unclear in jewel mirror samadhi
    [14/1/17, 9:41:27 AM] John Tan: 一枚 (one piece) is the key to samadhi
    [14/1/17, 9:41:38 AM] John Tan: Also key to total exertion
    [14/1/17, 9:42:04 AM] John Tan: However explanation can also be skewed towards monism
    [14/1/17, 9:43:04 AM] John Tan: Means one is 一枚, he is in non-dual samadhi, but may not b in total exertion.
    [14/1/17, 9:43:19 AM] Soh Wei Yu: Ic..
    [14/1/17, 9:45:46 AM] John Tan: mirror and reflection...the interpreter is more important than the tozan's original text
    [14/1/17, 9:46:47 AM] John Tan: Means the point was emphasised by the translator (the jap zen master) that it should b understood that way
    [14/1/17, 9:47:06 AM] Soh Wei Yu: Oic..
    [14/1/17, 9:47:20 AM] Soh Wei Yu: Ya like Dogen make a lot of commentary though the original text doesn't seem like it
    [14/1/17, 9:47:21 AM] Soh Wei Yu: Haha
    [14/1/17, 9:47:32 AM] John Tan: Tozan original poem may not c it that way
    [14/1/17, 9:47:40 AM] John Tan: Yes
    [14/1/17, 9:48:47 AM] John Tan: Tozan 5 rankings also talks abt unity of absolute and ultimate, imo it never made it to total exertion.
    [14/1/17, 9:48:57 AM] John Tan: And is not abt total exertion
    [14/1/17, 9:49:31 AM] John Tan: But becoz it is such an important text in soto zen, I do not want to comment abt it...lol
    [14/1/17, 9:50:48 AM] John Tan: However master Hong Wen Liang, is able to integrate illusoriness into total exertion.
    [14/1/17, 9:52:00 AM] John Tan: But his explanations is for one that has already understood and clear experience of total exertion.
    [14/1/17, 9:52:13 AM] Soh Wei Yu: Oic..
    [14/1/17, 9:52:29 AM] John Tan: Not why and how total exertion arise.
    [14/1/17, 9:52:52 AM] Soh Wei Yu: Ic..
    [14/1/17, 9:54:01 AM] John Tan: If insight isn't clear of the exact conditions that gives rise to it, then the path of practice becomes important.
    [14/1/17, 9:54:13 AM] John Tan: Like just sitting
    [14/1/17, 9:55:22 AM] John Tan: Another western teaching that can trigger total exertion is the one that dharma Dan once follow...
    [14/1/17, 9:55:27 AM] John Tan: Forgotten what
    [14/1/17, 9:55:34 AM] Soh Wei Yu: Actual freedom
    [14/1/17, 9:55:37 AM] Soh Wei Yu: Actualism
    [14/1/17, 9:55:38 AM] John Tan: Yes
    [14/1/17, 9:55:40 AM] John Tan: Lol
    [14/1/17, 9:55:43 AM] Soh Wei Yu: Lol
    [14/1/17, 9:56:45 AM] John Tan: There r several conditions that triggers that give rise to total exertion
    [14/1/17, 9:56:58 AM] John Tan: Anatta into action
    [14/1/17, 9:58:02 AM] John Tan: The view of DO
    [14/1/17, 9:59:23 AM] John Tan: The view of emptiness and non-arisen nature of phenomena provides the clear insight of how and y it is so.
    [14/1/17, 10:17:55 AM] Soh Wei Yu: Oic..
    [14/1/17, 10:19:12 AM] John Tan: I m still thinking how to write without showing dis-respect to the ancient masters...lol
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  • Jayson MPaul
    What I got from Jewel Mirror Samadhi that led to a Total Exertion reading was that the whole universe is the mirror. The ting of a bell is the holographic reflection of bell, air, stick, ear, human. This isn't happening in some conciousness somewhere. It is literally all those things reflecting each other (and more). Maybe this was just a side effect of where my practice is at the moment in how I got that reading from it 🙂
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  • Jayson MPaul
    Especially this part:
    > "Entering straight into hell" means instantly falling into error, we cannot explain it that way. Haven't you heard of it? "Mountains and rivers are not seen within a mirror, mountains and rivers are themselves the mirror." When you heard "the whole universe is a piece of Jewel Mirror Samadhi", and you treat that as a mirror, it is very easy to err. Therefore he emphasizes, "mountains and rivers are not within a mirror, mountains, rivers, grasses and wood are the mirror." Never treat what you saw and sensed as being reflections of a mirror, we cannot explain it that way. Mountains, rivers, and the great earth are themselves the mirror, not the reflections of a mirror.

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  • Soh Wei Yu
    Admin
    Imo That part you quoted is more on anatta insight. In seeing just the seen. No mirror and reflections in the mirror.
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  • Soh Wei Yu
    Admin
    Stage 5: no mirror reflecting

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  • Jayson MPaul
    Yes when realized from your own viewpoint, but when realized that all the myriad things are reflecting off each other like indra's net that is different. My reading of it definitely seems to be influenced by what I'm practicing at the moment.
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