Sunday, April 13, 2014


Dharma Talk by Living Buddha Lian Sheng on 8/10/90
(page 233-235 Achievement of Rainbow Light Body volume one)
Translated by Yuan Zheng Tang

The fifth stage of mind development as mentioned by Japanese monk Koho is known as "pa ye yin zhong xin" 拔业因种心  (karma-removing mind.)

People in this stage think a lot about the anxieties inevitable in life. 

Their thoughts are the same as that of Sakyamuni Buddha when he sat under the Bodhi tree -later to be known as 十二种因缘产生的烦恼 " the twelve branches of dependent-arising," 
namely ignorance, action, consciousness, name and form, six sources, contact, feeling, attachment, grasping , existence, birth, aging and death.

"pa ye" 拔业 means to eradicate all the unwholesome karma, and 
"yin zhong" 因种 means annihilating the causes of twelve branches of dependent-arising and reaching the enlightened stage.

Since time immemorial, human beings have been transmigrating in the six realms of existence. Ignorance leads to action ...... and eventually aging and death. As soon as the first cycle is completed, the next cycle will commence. The chain has never been broken.

After Sakyamuni Buddha contemplated on this issue , he expounded the doctrine of twelve branches of dependent-arising 十二因缘. 
If you are thinking about the same problems, you are in the fifth stage of mind development. 

In this stage, you are able to invoke the spirits of the deities to assist you.

***[The Taoist concept of human conduct "qing ching wu wei" 清净无为 (remaining quiet and letting things take their own course) can be used to liberate us from the earthly anxieties. 

In order to comply with the doctrine of "wu wei" 无为 , we have to purify ourselves, and transcend the twelve branches of dependent-arising.]

As the deities enshrined by Taoism are all cultivating the doctrine of "qing ching wu wei", they are in the same stage of mind as those who are contemplating the twelve branches of dependent-arising. Therefore people in the same frame of mind are able to invoke these deities to help them.

Those who are thinking of liberation from anxieties, doing good deeds so that they may go to the heaven, are still in the Hinayana vehicle. 
They are not considered to be in the Mahayana vehicle yet, because they never make vows to succor other sentient beings. 

What they do are for themselves to be liberated from the earthly anxieties. 

Those who are residing in the third, fourth and fifth stages of mind development are in the same vehicle.

Om Mani Padme Hum

Shizun's exact words:-

***[因为,要解脱烦恼,在道家来讲就是 [清净无为], 
用 [清净无为]来解脱烦恼;

The English version seems to differ a little in ultimate meaning.

Translated by Lotuschef
[[[ *** In order to Break Free from Suffering dukkha
employ or use [清净无为] to break free from Dukkha. 
{清净无为 - means 清净 to cleanse or purify; 
无为 - No cause or causative factor for consideration}

view or perceive [Twelve Nidānas] wholly as insignificant, 
then transformed as a form of purity 清净 ;
view or perceive [Twelve Nidānas] as transformation of See through & Disintegration, 
is then 无为.]]]

See: [十二因缘]

十二因緣(梵文、巴利文:निदान Nidāna)




See: Twelve Nidānas

The Twelve Nidānas (Pali/Sanskrit: निदान nidāna "cause, foundation, source or origin") are an application of the Buddhist concept of pratītyasamutpāda (dependent origination).

They identify the origin of dukkha (suffering) to be in avijja (ignorance).

Ten States in the Development of the Mind 十住心论

4th to 10th states: Buddhist stages (the fourth to ninth being exoteric Buddhism and the tenth being esoteric Buddhism):

4th to 5th states: Hinâyâna stages: “vehicles” of those who aspire towards self-enlightenment without caring for the enlightenment of others.

5th state:

“The mind freed from karmic seeds” (batsu gôinju-shin):
The state of the pratyeka-buddha, who, masterless on his own, attains insight into the chain of dependent origination to recognize the impermanence, self-less-ness, and non-substantiality of all, thus preventing new karma to arise. 

But in enjoying a certain level of “enlightenment,” he falls back into the “egoism” of self-complacency, compassionless apathy towards fellow beings, and the narrow vision of other-worldliness. 

Hence he has not yet reached complete enlightenment. 

The Sautrântika school belongs to this stage.

Have I clarify a bit on what SZ's take is? :)

Cheers all

Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef

Edited from Notes of Lotuschef

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