SEEDS OF AWAKENING: THE SONGS OF THE MASTER

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Strangely, I had no compelling desire to seek an English translation of the words, because at some very deep level my soul seemed to know exactly what was being communicated. A quotation I recently discovered in Dr J. In a succinct explanation of the Language of Light, it proposes that it is the frequency of the sacred words themselves that carries the power:. They also provide the sound vibrations of greeting and protection…To place these ancient energy words into English, modern Indo-European languages or some other language, would deprive consciousness of a direct experience with the power of the sacred language.


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Transposing these words would cause them to lose their energy pulse, which is similar to the symphonic song of a musical masterpiece transposed out of its original key into a strange cacophony. In the year I was asked to take another grand leap of faith and start sharing the healing Light Language frequencies with others.

How can I possibly explain what this language is or where it comes from? A clear and direct answer came in meditation. The design for my logo was given to me also — a graphic representing the Holy of Holies of the temple of the Divine Feminine, with a large diamond in the centre. The logo itself would be a visual activator, symbolising the Divine Feminine energies I was bringing through. Many extraordinary experiences combined with information via several clairvoyant healers, revealed that I had a powerful connection to the star system Sirius.

My choice to be on the Earth plane at this time it seemed, was to assist with the activation and awakening of human consciousness. Far fetched as this may sound, these insights served to give me a clear context for the extra-terrestrial Language of Light. Clients also began to verify that the Language of Light was indeed the root of all language.

People from many different nationalities told me they recognised words from their own mother tongue — Hebrew, Japanese, Italian, Greek, Arabic and more. Clear evidence presented too that I was not the only temporary visitor to Planet Earth! The power of the Light Language Sirian songs completely astounded me. Many people would burst into tears instantaneously upon hearing them, describing their huge sense of relief that someone finally understood them. Increasingly now, people see numerical or geometric codes descend before their eyes or tumble through their body.

Other people feel their whole being vibrating, pulsing and emanating Light, and many experience physical and emotional and spiritual healing. Each person is affected in a unique and individual way. For many years I was kept in isolation from others of my kind. And when I did begin to make connections with members of my soul family it was joyous! Fellow Starseeds whose experiences reflected aspects of my own journey, and wonderful books of channelled information began to appear in my life.

These all served to strengthen my own knowing that something remarkable was happening on our Earth, and that we have many Galactic helpers watching over and assisting us. Two of these fellow Starseeds Soltec and Toltec, along with four others, were part of the advance guard of Language of Light decoders. The group were made aware they had been Egyptian scribes in a common past life, when they had first etched the Star Language symbols on the walls of an underground temple. The challenge in this lifetime was for them to recall that information and manifest it again now, as part of the unfoldment of planetary Ascension.

Because these Star Languages comprise a spiritual technology originating from higher dimensions, the results are not limited by the physicality of the 3rd dimension. The symbols are pre-encoded with insights and information pertinent to our personal and planetary Ascension. An English translation of the symbols is provided in the accompanying Star Language Codex.

Here is an example of a written Light Language script. Australian Starseed Tracey Joel, downloads complex Geometric drawings and written scripts.

The timing of the activation for people seems to be specifically pre-ordained. I believe this is a form of advanced sound technology. When working with crystals my body knows exactly what to do with them, just as it seems to instinctively know the rituals and ways of ancient ceremony. How can this be? Where does this knowledge come from? I believe we all have the ability to tap into the collective unconscious, and specifically into the ancestral knowledge of our own genetic line. A critical factor in unlocking these hidden gifts and abilities is openness and Trust.

Recently, I feel that larger pieces of the jigsaw are beginning to slot into place. This is a higher form of order and design than the hexagonal water crystals that you see…it is the sacred geometry of your evolution into light beings. It is important to understand how the cosmometry of light flowing into your beings at this time in your personal and planetary evolution carries an inscription of the higher vibration that is translated into geometric codes and transmitted through the cells of your being — into the DNA — via your cellular bio-water.

You shall feel the love of Sirius through the waters of your body and through your emotions. For understand, Spirit communicates to you through feeling and you feel the communication firstly in your soul. The Language of Light seems to have a crucial role to play in helping us negotiate the quantum shift we are experiencing. Many seers have spoken about the reconnection of the twelve strands of DNA, the activation of our Pineal Gland, and the expansion of our consciousness through the awakening of the parts of our brain that have been lying dormant.

If this is true, it gives further credence to the transformative qualities of the Language of Light. According to the Mayan Calendar, we have now entered the Galactic age. Mayan teacher Jose Arguelles refers to our entry into the Galactic arena:. Author Mary Rodwell, Principal of ACERN, almost daily sees the influence of our star brothers, and how both they and the Language of Light are part of an evolutionary transformation that can no longer be ignored.

The communication can be astral or physical. Sho-do-ka — Song of Realization Yoka-daishi d. The Philosophical Library, , pp. In your dream there are six paths, But when you awake, they will be reduced to nothingness. No sin, no happiness, no loss and no gain. Do not try to seek these things in Mind-Essence.

For a long time you have not wiped the dust from your mirror. Now is the time for you to see its brilliance precisely. Who thinks non-thinking and who recognizes non-existence? It if is really non-existence, you cannot think of it. Ask a robot whether it is happy or not. As long as you aim to become Buddha, No matter how you strive, you will never be one. Do not cling to the four elements.

Drink and eat according to your true nature. Things are transient, therefore, they are in a state of emptiness. A true disciple of Buddha speaks the ultimate truth. If you do not agree with what I say, you are free to discuss it. You must remember, however, that Buddhism is concerned with the root of truth, Not with the branches or leaves. Most people do not recognize the mani-jewel, the gem of wisdom.

It is hidden in the secret place of Tathagata awaiting discovery and attainment. The six senses and the six worlds interweave making life as it is. It is an illusion as a whole, yet nothing exists to be called illusion. The perfect light of this mani-jewel, the gem of wisdom, illuminates humanity. It has neither color nor form, nor has it non-color and non-form. Clarify the five kinds of vision, and acquire the five powers. It is only possible through Zen meditation that goes beyond speculation. One can see the images in the mirror naturally.

To hold the reflections of the moon on the water is impossible. A Zen student should walk alone at all times. Those who have attained, tread the same road of Nirvana. Each of them is natural in manner, and clean and contented of heart. Since not one of them is concerned with special attraction, no one pays them much attention. The followers of Buddha speak of their poverty.

The simplicity of their living may be called poor, but not their Zen. No matter how much it is used, the priceless treasure never deteriorates. It may be given freely to others who need it. The three bodies of Buddha and the four kinds of wisdom are completely contained within it.

The eight sorts of emancipation and the six miraculous powers are merely impressions of the same seal. The excellent student of Zen goes directly to the ultimate truth. The fair or good ones like to learn from others but have no steady faith. Once you strip off the tattered clothing of prejudice you will see your true self. How can you wander around in outward striving? One who attains Zen must acquire its eloquence. Meditation and wisdom must have their full brilliance unclouded by an idea of emptiness.

Such an accomplishment is not limited to the few. The Buddhas, countless as the sands of the Ganges, are all witness to this fact. Zen students journey by land and sea, across rivers and over mountains. Visiting monasteries and receiving personal guidance from teachers. I also followed the Way, reaching So-kei, where I met my master and received Dharma. Now I know my true being has nothing to do with birth and death.

A Zen student walks in Zen and sits in Zen. Whether in speech and action, or silence and inaction, his body always dwells in peace. He smiles, facing the sword that takes his life. He keeps poise even at the moment of death, nor can drugs alter his calm. Our great teacher, Sakyamuni, met Dipankara Buddha many millions of years ago, and accepted his Dharma. Ever since, he is master of Ksanti, perserverance, life after life. Man is born many times, so they die many times. Life and death continue endlessly. If you realize the true meaning of the unborn, You will transcend both gladness and grief.

An ideal Zen student neither seeks the true Nor avoids the untrue. They know that these are merely dualistic ideas That have no form. Non-form is neither empty nor not empty. To assist you in the interpretation of this stanza I shall paraphrase a portion of Shin-jin-mei, a poem written by the Third Patriarch in China. There is nothing more, nor nothing less. Foolish people limit themselves, covering their eyes, but truth is never hidden. Some attend lectures trying to grasp truth in the words of others.

Some accumulate books trying to dig truth from the pile of trash. They are both wrong. A few of the wiser ones may learn meditation in their effort to reach an inner void. They chose the void rather than outer entanglements, but it is still the same old dualistic trick. Just think non-thinking if you are a true Zen student. There you do not know anything, but you are with everything. There is no choice nor preference, and dualism will vanish by itself.

But if you stop moving and hold quietness, that quietness is ever in motion. If children make a noise, you will scold them loudly so that the situation is worse than before. Just forget and ignore the noise, and you will attain peace of mind. When you forget your liking and disliking, you will get a glimpse of oneness.

The serenity of this middle way is quite different from the inner void. The mind mirror illuminates all ingenuously. Its penetrating, limitless rays reach everywhere In the universe. Without exception everything is reflected In this mirror. The whole universe is a gem of light Beyond the terms of in and out.

Here is another portion of the Shin-jin-mei to interpret the preceding stanza: Ten thousand years are nothing but a thought after all. What you have seen is what you had in the whole world. If your thought transcends time and space, you will know that the smallest thing is large and the largest thing is small; that being is non-being and non-being is being. Without such experience you will hesitate to do anything. If you can realize that one is many, and many are one, your Zen will be completed.

There is no other way but silence to express it properly. This silence is not the past. This silence is not the present. This silence is not the future. When a Zen student sees emptiness one-sidedly, They are likely to ignore the law of causation, Then live aimlessly with impure thoughts and wrong actions. This idea is morbid as they deny the existence of anything, But admit an entity of emptiness. To escape drowning, they have thrown themselves into the fire. When Buddhism denies the existence of anything, this of course includes the existence of emptiness.

There is order; there is the law of causation. One who rejects delusions to search for truth, May achieve skill in discrimination, But such a student will never reach enlightenment Because they mistake the enemy for their own child. Some Christians admire an angel but hate a devil. Some Confucians pine for the ancient kingdom but complain of the present government.

All of them attempt to take hold of the true by abandoning the false. They struggle endlessly, but never attain true peacefulness. Zen students who try to reach truth by rejecting delusions are making the same mistake. Learn silence and work on constantly in silence, to see clearly what the mind is. People miss the spiritual treasure and lose merit Because they depend on dualistic thinking And neglect the essence of mind. To pass through the gate of Zen, One must correct this error.

Then one can attain the wisdom To enter the palace of Nivana. Meditation and wisdom are considered as one, inner cultivation and outer illumination. To acquire these seven treasures one must first of all see Mind-Essence clearly, just as Aladdin had first to find the lamp before he could produce other wonders. To make Buddha seek after himself, or to make Mind take hold of itself, this is impossible to the end of eternity. We do not realize that as soon as our thoughts cease and all attempts at forming ideas are forgotten, the Buddha is revealed before us.

You cannot praise nor blame realization. Like the sky, truth has no bounds. Wherever you stand, it surrounds you. When you seek it, you cannot reach it; Your hand cannot hold it, Nor your mind exclude it. When you no longer seek it, it is with you. In silence, you speak it loudly; In speech you manifest its silence. Thus the gate of compassion opens wide To the benefit of all beings. When you begin to study Zen, you aim to attain realization. Your motive is good in so far as motive is concerned, but in your meditation you should aim at nothing.

You may aim at realization to encourage yourself when you are not meditating, but beware of clinging entanglements. Encouragement is one thing, meditation is another. Do not mix them up. Carry your meditation as the eternal present, and saturate your everyday life with it. When a person asks me what branch of Buddhism I studied, I tell him about Mahaprajna, the root of the teaching. Without Mahaprajna, though you know right and wrong, You are beyond the truth. With the root of the teaching, Wherever you go it is the land of truth.

The teaching came from Buddha through the generations. The lamp of wisdom was first transmitted to Mahakasyapa, Then genealogically through twenty eight patriarchs. Bodhidharma, the Patriarch of India, came to This country across the seas. My teacher, who works in So-kei, Received his robe to become the Sixth Patriarch Who knows how many generations will carry the teaching In the future?

Buddhism is the teaching of self-enlightenment. No God or gods will help you to realize the truth. The power of realization within you is called Mahaprajna, meaning great wisdom. This is the root of the teaching, the source of all streams of Buddhistic thought. Those who speculate, reading scriptures or clinging to creeds and dogmas, wander far from realization. Ethical deeds and kind actions may be praised, but they are without real value until they spring from Mahaprajna.

The brilliancy of Mahaprajna illumines all beings; Buddhas and Patriarchs reflect this brilliance one to the other. The true does not stand by itself, And the false never exists alone. When the idea of existence and non-existence Vanishes, the idea of emptiness and non-emptiness Disappears. The Sutra gives twenty names to emptiness, each showing You the one body of Buddha-nature. The mind rises and contacts the outer world, Thus, delusions appear.

Subjectivity and objectivity are like dust on the Surface of a mirror. When the mirror is free of dust, It shines brightly. If no mind rises, there is no contact, No delusion; only the true nature appears. Yoka is warning us not to postulate true and false. Without dualism many can easily reach the truth, but they must experience it in their meditation. The goal of meditation is beyond words and ideas The names of emptiness are like lists of drugs. If you are well and strong, you are not interested in them. Many teachers seek to hold or to mystify a student by using the various designations of good or evil built up through the ages.

If you wish to make a business of teaching, then memorize the names, but if you want emancipation for yourself and others, give up the drug business and practice Zen meditation. No other trees grow in the forest of sandalwood; For countless ages only lions have lived there, Roaming freely in the silent, dark grove. No birds and no other animals enter the forest, Only the lion cubs follow the older beasts. Even the three year old cub roars loudly. How can a yelping fox imitate the kind of Dhamma?

Even though hundreds of monsters open Their mouths, it will be in vain. It is said in India that no inferior trees grow near a forest of sandalwood, so Buddhists use the name as a symbol of ultimate wisdom. In this stanza birds and beasts represent fame and glory. Monks are indifferent to these in any form in any age. Only the lion cubs can follow the older lions, and even they have learned to roar while still young. A yelping fox may fool some with his imitations, as a false teacher will use the words and rituals of true teachings, but when he meets a real lion he will be helpless.

Zen doctrine is no subject for sentiment. Doubts cannot be cleared by argument. I stubbornly demand your silence To save you from the pitfall of being and non-being. Zen allows no student to waste time even for a second. If you have a koan, work on it; if you have no koan, just count your breath. Just keep on meditating. This is the only means of learning to walk the Middle Way. Do you not see? Practitioners of the Way live at ease, effortless, and have no more to learn, They need not remove delusion or seek truth; The true nature of ignorance is Buddha nature.

When awakened to the Dharmakaya there is no thing; The source of intrinsic nature is the true3 Buddha. The five aggregates4 come and go like clouds in the sky, The three poisons5 appear and disappear like bubbles. Realize reality—no self or phenomena; In a split-second, avici6 karma is eliminated. If this is a lie to deceive sentient beings Then let my tongue be pulled out for countless kalpas. While dreaming, the six realms of existence9 are clear. After awakening, the universe is empty. No wrongdoing or merit, no gain or loss— Such things are not sought in nirvana.

From long ago, the dusty mirror remains unpolished. Now it is time to clean and appraise it. Who is without thoughts? For whom do they not arise? If they truly do not arise, this is not non-arising. Ask a mechanical wooden puppet, If praying for Buddhahood and applying effort, will it be attained sooner or later? Let go of the four great elements,10 do not attach to them. Within tranquility11 you may eat and drink. Conditioned phenomena are impermanent—all are empty. Speak with certainty, express the true vehicle. Some will not do so, but will express the meaning through emotion.

Go directly to the source, what is approved by the Buddha. Do not pluck leaves and search for twigs. This mani pearl,12 people do not recognize it. Inside the Tathagatagarbha13 you can personally know it. With the six kinds of supernatural power14 the world is neither empty nor non-empty; The pearl, round and bright, does not distinguish opaque and transparent.

Purify the five eyes,15 acquire the five powers. Often traveling alone, often walking alone, Together, those who have attained the Way enjoy the road to nirvana. Their discipline is ancient, spirit pure, and manner elevated. The face is worn, but their bones are strong—no one pays them any mind. Disciples of Sakyamuni17 speak of poverty, While materially poor, in the Way they are not poor. With such poverty they are always dressed in rags, But their minds contain the Way: The pearl is priceless, used endlessly.

Benefitting beings according to their faculties, tirelessly. The three bodies18 and the four wisdoms19 are realized within, The eight dhyana20 states and six supernatural powers confirm the mind. When the best awaken they understand all. For the middling and lowly, even as they listen more they do not believe.

Tzu Chi Songs

Let them criticize you, let them wrong you, Lifting a torch to set fire to the sky only makes one weary. What I hear is like drinking sweet dew; It melts down, and suddenly enters the incredible. Contemplate evil words as merit, They can be my good Dharma friends. It is not because of slander that some become adversaries. How then to express the highest loving-kindness and patience? The Chan school is understood, all other teachings are understood. Meditative concentration and wisdom are fully understood, not imprisoned by emptiness. Not only do I understand this, All Buddhas, countless as river sand, do so as well.

Roar like a lion,22 speak fearlessly. Hundreds of beasts hear—their skulls split. The elephant scrambles and loses its majesty. The heavenly dragon quietly listens and becomes joyful. I crossed rivers and seas, climbed mountains, Searching for teachers and the Way to practice Chan. After learning the road to Caoxi,23 I understand that birth and death have nothing to do with me.

Walking is Chan, sitting is Chan. Speech, silence, motion, and stillness—their essence is peace. Even confronting a sharp knife, I am calm, Even if poisoned, unperturbed. Birth and death, on and on, without end, After suddenly awakening to the unborn,24 Facing horror or insult, how can one feel worry or joy? Entering deep into the mountains, living in a vihara25 In the depths of high mountains, underneath the tall pines— Freely meditating in this expansive hermitage; Tranquil, in carefree solitude.

Already enlightened, no need to apply effort. All conditioned phenomena are different. If abiding in form; giving arises rebirth in heaven. Like an arrow shot into the sky. Its force spent, it falls to earth again, Bringing unhappy lives in the future. This cannot compare to unconditioned reality, Which leads straight to the Tathagata ground. Attaining the root, do not worry about the branches; Like the pure crystal which contains a treasured moon— If you can understand what the mani pearl is You can benefit yourself and others endlessly.

The moon is reflected in the river, the wind blows through the pines; The night is long and quiet, what am I to do? Buddha nature and the jewel of the precepts confirm the mind. Fog, clouds, dew, and mist are now my clothes. The bowl that tames nagas ,27 a staff that separates tigers,28 Two golden rings jingle on the staff. These are not empty symbols. Do not seek the truth, do not eliminate illusions. Understand that the two phenomena are empty and formless. No form, no emptiness, no non-emptiness. This is the true form of the Tathagata.

It shines in worlds as numerous as grains of sand. All phenomena appear inside. One orb, round and bright, with no distinction of internal or external. Understanding emptiness, yet removing cause and effect, Broad, boorish action only brings disaster. Giving up existence and attaching to emptiness is also illness, Like one who escapes drowning only to fall into fire.

Abandon the deluded mind, take hold of the truth; The mind that attaches and abandons swirls towards skillful falsehood. A student who does not understand uses this practice— He mistakes a thief for his son. Losing Dharma wealth and destroying merit Comes from such a mind.

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Dharma Seed - James Baraz's Dharma Talks

The Chan school realizes the mind And suddenly enters the unborn with the power of knowledge and vision. The Dharma thunder crashes, the Dharma drum is beaten, Spreading clouds of compassion and sprinkling sweet dew. Wherever nagas and elephants tread brings boundless benefits. The three vehicles31 and the five natures32 all awaken. In the snowy mountains the milk is fatty and unalloyed, Its purity produces ghee which I often enjoy. If one nature is understood, all nature is understood. One Dharma contains all others.

One moon universally appears on all waters; All reflected moons are one moon. The Dharmakaya of all Buddhas enters my nature; My nature is one with the Tathagata. When one ground is completed, so are all grounds. In a fingersnap the eighty thousand Dharma doors34 are realized, In a split-second avici karma is ended. All Dharma words are not Dharma words, What do they have to do with my awakening? Unable to slander, unable to praise, Its essence is like space: Do not turn away from this place, forever clear, But look for it and it cannot be found. It cannot be obtained, it cannot be abandoned.

It is obtained by not obtaining. When silent it speaks, when it speaks it is silent; The gate of giving is open and unobstructed. Someone asks me which school I understand, I say it is the power of mahaprajna. Perhaps it is right, perhaps it is wrong. People do not know. To retreat or go forward, heaven cannot measure.

I have already cultivated for many kalpas, I do not speak glibly to fool you. Raise the Dharma banner, establish the objective. Clearly, the Buddha named Caoxi. The first, Mahakasyapa36 handed down the light— Twenty-eight Indian patriarchs are so recorded. The Dharma flowed east, entered this land; The first patriarch Bodhidharma,37 His robes transmitted for six generations,38 known the world over, Countless descendants have attained the Way. The truth is not fixed, delusion is intrinsically empty.

Existence, non-existence, get rid of these. Even emptiness is not empty. Do not attach to the twenty teachings on emptiness. The mind is the root, phenomena are dust. Both of these are like streaks in a mirror. Wipe the mirror clean and it will shine. When the mind and phenomena are forgotten, nature is true. Now is the Dharma-declining age,40 a time of evil; All beings lack fortune and they are difficult to discipline, Sages are long gone and wrong views run deep, Mara41 is strong, the Dharma is weak, and there is much violence.

The mind acts, the body suffers. Do not complain or blame others.

Being Master of Your Mind / Guardian of Your Heart !!

If you want to avoid avici karma, Do not slander the true Dharma wheel42 of the Tathagata. In a sandalwood grove, there are no other trees. In the deep, dense forests the lion lives. Walking alone in the quiet forest From which all birds and beasts have fled Only lion cubs follow All are three years old, they can roar loudly.

If a fox were to try to chase off the Dharma king43 It is like a one hundred year old demon opening its jaws to no avail. Perfect sudden teachings, without human emotion. If you have unresolved doubts, find an answer. I am not a mountain monk who distinguishes others and myself, But fear that practitioners may fall into the holes of eternalism or nihilism. Wrong, not wrong, right, not right, If you miss by a hairbreadth, you miss by a thousand miles. If right, the dragon girl attains Buddhahood. Those of the two vehicles46 study diligently, but they lack the mind of the Way; Outsiders may be clever, but they lack wisdom.

Also ignorant, also stupid, And take the empty fist and pointing finger to be real. They mistake a pointing finger for the moon. Not seeing a single phenomena, that is the Tathagata. Realize that karmic hindrances are intrinsically empty, If you do not realize, you will pay karmic debts.

In this world, practice Chan and gain the power of knowledge and vision. A lotus that blooms within flames will not deteriorate. Pradhanasura, who broke the major precepts, later awakened to the unborn; Long ago he attained Buddhahood, and has remained so until now. The lion roars, fearlessly he speaks, Deeply pity the ignorant, stupid, and stubborn, They only know to commit great wrongdoing that obstructs bodhi, They do not see the Tathagata open the secret teachings.

Once two monks broke the precepts against carnality and killing, Upali gave them only a little light, increasing their worries, Vimalakirti released their doubts at once,49 As the sun melts snow and frost. The power of liberation, beyond conception, It is my good Dharma friend. The four kinds of offerings50 are given, and I do not tire. Even ten thousand pieces of gold it deserves. Understand one sentence and surpass ten billion kalpas , King of the Dharma, most supreme, More Tathagatas than sand in the Ganges have confirmed this. I now understand this mani pearl Those who believe and receive this teaching will accord with it Realize this delusion, there is no thing; Also no people, also no Buddha.

The great universe is like a bubble on the sea, The sages are like flashes of lightning. Even if a wheel of iron were grinding into my head, My perfect, profound meditation and wisdom would not be lost. The sun can cool, the moon can warm, But even demons cannot change the truth.

An elephant pulls a cart steadily down a prosperous road, Can a praying mantis block its way? Do not attempt to witness heaven along a reed. If still you do not understand, I will resolve it for you. The intrinsic potential for all living beings to become Buddhas. One of the three bodies of the Buddha. The Dharmakaya is the aspect of the Buddha that pervades all of existence. Greed, anger, and ignorance.

The lowest level of hell where beings suffer unceasingly. A unit of time measurement. A kalpa is an incalculably long period of time spanning the creation and destruction of the universe. Heaven, the realm of asuras, the human realm, the animal realm, the realm of hungry ghosts, and hell. Earth, water, fire, and wind. The Buddhist analysis of the totality of physical existence. A mythical pearl capable of fulfilling wishes. A synonym of Buddha nature. Teleportation, celestial vision, celestial hearing, mind reading, knowledge of past lives, and destruction of all afflictions.

Five special types of perception which a practitioner gains through cultivation: Faith, diligence, mindfulness, meditative concentration, and wisdom. An allusion to the three bodies of the Buddha. Four supramundane types of wisdom gained by Buddhist practitioners as they cultivate their consciousness: Successive stages of meditative concentration. Common symbol for the Buddha teaching the Dharma. Where Huineng taught; also used to refer to Huineng himself. The mental state of the Buddha. Reference to Chan Master Sengchou, who kept two tigers from fighting by using his staff.

Refers to a mythical material that is indestructible, as well as a weapon made from such a material. Three different means of Buddhist practice: Ordinary people, sravakas and pratyekabuddhas, bodhisattvas, indefinite, and outsiders. Symbolic number representing all the teachings of the Buddha.

Also a reference to the Perfection of Great Wisdom Sutra, the central Buddhist sutra on emptiness and non-duality. One of the ten great disciples of the Buddha, and the first Indian Chan patriarch. To signify the passing of the lineage in China, Bodhidharma gave his monastic robe and bowl to his successor. The robe and bowl was continually handed down until received by Huineng, who did not transmit it further. Twenty different understandings of emptiness listed in the Perfection of Great Wisdom Sutra.

Period many years after the Buddha passes away when authentic Buddhist teachings no longer exist. A malevolent being that embodies desire and is an adversary of the Buddha. Reference to the Mahaparinirvana Sutra, where the monk Sunaksatra falls into avici hell for slandering the Buddha and holding wrong views. Reference to an often repeated passage from the Suramgama Sutra: Such people should follow the finger to see the moon. Those who mistake the finger for the moon not only lose the moon, they lose the finger. Another name of Avalokitesvara, the bodhisattva of compassion.

Reference to chapter 3 of the Vimalakirti Sutra. The situation of the monks is as described in the verse; Upali explains their transgressions according to the monastic rules, while Vimalakirti states that their transgressions are as illusory as all phenomena. Clothing, food, shelter, and medicine. Translated by Chang Chung-yuan. His original surname was Tai. When he was still young, he left his horne to become a Buddhist monk.

He studied all the sutras, vinayas, and sastras,60 beitig particularly well versed in the profound and subtle teaching of cessation and contemplation rnaintained by the T'ien-t'ai School. Even in the practice of the four awe-inspiring departments of walking, standing, sitting, and lying down, he was deep in the contemplation of Ch'an.

The Patriarch said to him: Why should you have such great self-pride? At this everyone in the assembly was astonished, and it was not until then that Yung-chia observed the rule of bowing to the Patriarch. A little while later he came to the Patriarch to bid him goodbye. How can you say that I am leaving too soon? Please stay here for at least one night. Students from many places gathered around Yung-chia, and he was called the Great Master Chen-chio, or True Enlightenment.

He composed the Odes on Enlightenment , and also set forth his ideas on the cultivation of Ch'an, in a step-by-step exposition. Wei-ching, the governor of Ching-chou, compiled and arranged these manuscripts in ten sections with a preface and entitled them the Collected Works of Ch' an Master Yung-chia. This book was widely read throughout the country.

Longing for the Tao and Deportment. He who wishes to follow the Tao must first be strongly determined to achieve it, and then must model his conduct after his masters. Deportment displays what is within one. Therefore, in searching for the Tao it is first necessary to study deportment. Guarding Against Self-Pride and Extravagance. One may set out strongly determined to achieve Tao and study deportment; but if one's actions, words, and thoughts are proud and extravagant, one's mind becomes disturbed and deluded. How, then, can one attain samadhi?

Hence, this section deals with the elimination of self-pride and extravagance. The previous section sets forth fundamental instructions for the pursuit of Tao. The third section illustrates the way in which the three karmas may be pursued by proper discipline. It teaches how to avoid physical and mental disturbances by self-examination. Samatha, or Tranquillity of Mind.

The Language of Light – A Personal Journey

After having mastered the teaching set forth in the previous section, the next step is gradual self-cultivation through the discipline of "The Five Stages of the Emergence of Thought"53 and "The Six Procedures for Achieving Samatha. This fourth section includes a hymn celebrating the achievement of samatha. Vipasyana, or Perfect Insight. Without discipline, there is no Ch'an. And without Ch'an, there can be no enlightenment. The cultivation of samadhi has already been discussed in section II.

When samadhi, or concentration, reaches the innermost depths, prajna, or wisdom, is attained. The fifth section is a hymn of vipasyana. A Hymn of Upeksa, or Equilibrium. When concentration alone is stressed, the mind stagnates. When wisdom alone is stressed, the mind becomes overactive. Therefore, the sixth section is a hymn to equilibrium, which il- lustrates the proper identification of samadhi with prajna.

A perfect balance between samadhi and prajna must be attained so that one's mind may be free from the two extremes of stagnation and overactivity. The Gradual Attainment of the Three Vehicles. When samadhi and prajna are identified within tranquillity, illumination constantly takes place. When the Threefold Contemplation is identified as one, confusion is transformed into perfect illumination.

Although one achieves self-realization at this point, one's sense of compassion for others has not necessarily been awakened, for there are different depths of awakening. This seventh section deals with the gradual attainment of the Three Vehicles. The Identification of Events and Reality. In searching through the Three Vehicles, one may at last experience the Ultimate Reality.

There is no reality that cannot be pursued. The pursuit of the Ultimate Reality must be based upon the particular event. When the event is thoroughly perceived, its ultimate reality has been realized. Therefore, the eighth section teaches that events and their ultimate reality are identical. It is through a thorough understanding of this truth that one frees oneself of wrong views. A Letter to a Friend.


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  8. When events and Ultimate Reality interfuse, the mind becomes transparent. One sympathizes with one's friend, who has not yet achieved enlightenment but has wasted time in a vain search. Therefore, the ninth section contains a letter of advice. Offering advice to one's friends demonstrates compassion for others, but this compassion is still limited to a few individuals and is not widely diffused enough.

    Thus, the tenth section concerns the vow to save all beings. The following are the ten steps of contemplation: The first is to discuss "suchness"; the second is to reveal the substance of contemplation; the third is to talk about mutual identification; the fourth is to warn against the danger of selfconceit; the fifth is to prohibit indolence; the sixth is to reveal once more the substance of contemplation; the seventh is to clarify the relationship between negation and affirmation; the eighth is to clarify the meaning of contemplation; the ninth is to reveal contemplation in whatever one says; the tenth is to identify the mystic source.

    The first way is to discuss "suchness. The source of motion and that of motionlessness are the same. Bhutatathata , or reality, is free from thoughts and yet it is no different from the calculating mind. Illusory thoughts come forth in disorder; yet when we trace them back to their source, they are nothing but silence. Their spiritual origin is formless, but our discrimination causes a thousand manifestations to occur. These thousand manifestations vary from each other, and when we perceive their differences, we have the dharma-eye.

    The three aspects of wisdom are the simultaneous revelations of one mind; the light of prajna is eternally illuminating. At the moment when objective conditions and subjective wisdom are silently identified, liberation takes place in all conditions. It indicates that the perfect Tao is grasped only through silent identification. Therefore, the nature of the three virtues61 apparently cannot be differentiated.

    A mind which is deep and boundless has neither doubts nor thoughts. This is the essence of the Tao, yet it is not the way to approach it. To see that the mind is the Tao is to follow the stream and reach the source. The second way reveals the object of contemplation, wherein one realizes that One Thought is both void and no-void, yet neither void nor no-void. The third way speaks of mutual identification. When mind and void are identified, there is neither anxiety nor delight, even after one has been criticized or praised. By showing compassion to all, one saves others from their suffering.

    When the body is identified with either void or no-void, both not void and not no-void, then one's thought becomes purified, and one enters samadhi. When one identifies material things with both void and no-void, both not void and not no-void, then the Hall of Buddha63 becomes the Pure Land for the transformation of Buddhas and Bodhisattvas. The fourth way warns of the danger of self-conceit, which, if not overcome, jeopardizes all identification. The fifth way prohibits indolence. In crossing the sea, one depends entirely upon a boat, without which one cannot cross over. This is also true of cultivation of the mind.

    It depends entirely upon contemplation. Without contemplation the mind cannot be illuminated. If the mind is not illuminated, mutual identification cannot be expected to take place. One should carefully consider the obstacles that self-indulgence creates. The sixth way reveals the object of contemplation again.

    One now understands that One Thought is void and no-void, not being and not non-being, but does not yet realize that whenever a thought occurs it is immediately void and no-void, not non-being and not not-non-being. The seventh way explains why one should understand the rela- tionship between affirmation and negation. Mind is neither being nor non-being, and simultaneously it is neither not being nor not non-being. When mind is either being or non-being, it falls into the trap of affirmation. When it is neither being nor non-being, it falls into the trap of negation. Thus, it merely asserts that both affirmation and negation are wrong, but it does not assert that both non-affirmation and non-negation are right.

    Now to use both negations [the negation of affirmation and the negation of negation] in order to deny both affirmations [the affirmation of negation and the affirmation of affirmation] is to say that when affirmation is denied and becomes non-affirmation, it is still negation. Conversely, if one uses both negations to deny both negations - that is, when negation is denied and turned into negation of negation - the result is affirmation. Thus, what we have is the assertion of the rightness of non-affirmation and non-negation; but it is neither not negation nor not non-negation, neither not affirmation nor not non-affirmation.

    The subtlety of the relation between negation and affirmation is refined and difficult to perceive. Let your spirit be pure and your thoughts quiescent, and search for this subtlety carefully. The eighth way is to clarify the meaning of interpretation. The perfect truth is inexpressible, but through words its meaning is revealed. Neither its meaning nor its source is identical with contemplation. However, it is through contemplation that the source is realized. If the true meaning is not revealed, it is because the words have been poorly interpreted. If the source is not yet realized, then the contemplation has not been deep enough.

    Through deep contemplation, the source is realized; through adequate interpretation, the meaning is revealed. When the meaning has been revealed and the source realized, words and contemplation do not necessarily remain. The ninth way is to transmit the fruits of contemplation in whatever one says, for it is through words that the object of one's contemplation is revealed. Thus, source and meaning are seen to be the same. When words express contemplation, the two become fused.

    Then articulation and absolute reality are one. When articulation and reality are one, the state of contemplation may be revealed in words. When the state of contemplation is expressed verbally, it is absolute reality. When absolute reality is no different from this verbal expression, it is the source. The essence is one and the same; only its names vary. Applying the terms "words" and "contemplation" is a mere game. The tenth way is to identify the mystic source. Those whose minds have been awakened will never be trapped by contemplation, and thus fail to grasp the meaning of words.

    Those who are well versed in the doctrine of Buddhism will never be impeded by words and thus fail to understand reality. When reality is understood, the obstacle of words is broken, for what more can words discuss? When meaning is revealed, the action of the mind is extinguished, for what more can contemplation do? That which cannot be contemplated and expressed by words is indeed the essence of Tao. On the seventeenth day of the tenth month in the second year of the Hsien-t'ien period [ ], the Master entered nirvana64 by sitting quietly. On the thirteenth day of the eleventh month, his body was enshrined in the pagoda to the south of Mount Hsi.

    His pagoda was called Pure Illumination. Wenchow, now Yung-chia Yungkia in Chekiang Province. The sutras are collections of sermons, chiefly those given by the Buddha. The sastras are Buddhist philosophical discourses. The vinayas are works dealing with monastic discipline. The three thousand regulations govern the proper way of walking, standing, sitting, and lying down. The eighty thousand detailed duties are rules concerning the four awe-inspiring departments and many other aspects of the monk's behavior. The Five Stages of the Emergence of Thought: The Six Procedures for Achieving Samatha: In discriminating between good and evil.

    In the mind's attachment to its own innocence. Quietude is a remedy for discrimination. Consciousness is a remedy for innocence. Consciousness without quietude leads to discrimination. The Three Vehicles include: The "dharma-eye" is the vision of the Bodhisattva, which perceives the sufferings of the sentient beings. This vision penetrates to the truth of actuality, through discrimination. The "wisdom-eye" is the vision of the Sravaka and the Pratyekabuddha, which perceives the inner reality of the self, that is, the formless void, or sunyata.

    The "Buddha-eye" is the vision of Buddha, which sees both the differentiations of the external world and the undifferentiated void of the inner self. This vision is omniscient because it embraces all kinds of vision including the two above. The three truths are the awareness of sunyata, the proper discrimination of Bodhisattva, and the perfect wisdom of Buddha.