Lotuschef in Interesting Encounters 趣遇 [2]

Terjemahan Indonesia: Pertemuan yang Menarik 趣遇 [2]

Case 3 – Asked me about mantra " Om Mani Padme Hom"!
I explained to him that this one is Avalokitesvara or Guanyin Boddisattva's mantra.
It spans the 6-realms of Samsara!
Taught him to look at a picture of Guanyin and visualize that his heart chakra lights up like a light bulb, sharing light with all without discrimination or segregation.
Also putting emphasis on the OM & Hom syllables.

He should see people galvanizing to him within a week if he does this properly. :)

Case 4 – This one said that he has a feeling that he will attend to me eventually after seeing me in the queue. :)
After answering all my queries for official matters, we chatted.
I told him that my Root Guru is Padmakumara, the Living Buddha Lian Sheng.
He said he heard of Shizun.

Hehe! I said that most people spread words that we are "evil"!
...........

He asked me where is MH 370.
I asked him where does he think the plane is.

He closed his eyes for a while and told me that he thinks the plane is somewhere in Thailand.

I said that I know the people on board are still alive as to location? can't tell.
Fellow students had asked Shizun and SZ just smiled.

When I asked SZ, he also smiled.

For the safety of the passengers, it is best not to speculate, else the passengers will be moved to other locations that are more secluded.
Also they need to adjust to new and probably "ruder" environment.

Well? I saw a certain politician's face, so this is probably political and best not to get involve.
This seem to be a political war that unfortunately involved innocents!


Dear all,
Case 4 is unaware that being in my vision or sight for more than a minute, a pretty comprehensive scan of him is unconsciously done. :)

As he closed both eyes and moved his head a little, his head is bent and his spine is not straight.
Which means, he is not drawing "light energy" to help him "search" for his subject!

Hahaha!

Remember I wrote about CL, who does consultation after 10 or 11 pm?
How she would pull her ears for info from surrounding spirits to feed to those that Wen-shi 问事 or consult with her?

I just shared the 10 states of mindset thesis from Kobo Daishi and explained in Chinese by SZ.
Calling upon Animal spirits; Fetus spirits; Human spirits; .... are the early stages of mind development!
As per SZ, the accuracy is compromised compared with those that can yoga and invoke presence of Buddhas and Boddisattvas! :)

O! When you can Yoga with SZ or any Buddha or Boddhisattva; there is Really and Truly No need for the One to ask any questions when they are before you, BECAUSE YOU can already Accurately Read Their Minds! 他心通


Hahaha!
All these are shared by SZ previously too!

If you are still Seeking External Answers after decades of refuge with SZ; YOU are really not paying proper attention to SZ's sharing and Never Sincere & Diligent in Cultivation too!


Cheers all


Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef


Edited from Notes of Lotuschef

Related Posts:

• Lotuschef in SZ is Your Miracle! 师尊是你的奇迹!
• Lotuschef in Chat – 附身 Possessed
• Animal Spirits
• Lotuschef in Contemplation – Cultivating or Not?
• Lotuschef in Chat – Buddhism & Myths

"TAO WU WEI" MIND 道无为心

Terjemahan Indonesia: Pikiran “TAO WU WEI” 道无为心

Above: My Root Guru, Padmakumara, The Living Buddha Lian Sheng, at ease in any situation.

"TAO WU WEI" MIND  道无为心

Dharma Talk by Living Buddha Lian Sheng on 11/10/96
(page 244-247 Achievement of Rainbow Light Body volume one)
Translated by Yuan Zheng Tang

The eighth stage of mind development according to Japanese monk Koho is known as "Tao wu wei" mind. This level of spiritual achievement is so high that only a few people can explain it in words. Perhaps, it needs no explanation in the first place.
"Tao wu wei" is non-action.

When Guru Padmasambhava first arrived at Tibet, he built a temple called "Ren Yun" 任运. Even today, many people still do not understand the meaning of "Ren Yun". It simply means you can use it at anyplace and anytime.

In other words it is "at will". 

It is very close to Taoist's doctrine of "the natural way".

Thus "Tao wu wei" embodies the concepts of following the nature, at will, and non-action.

In short "Wu wei" means let nature take its course.

It is very difficult to explain this stage of mind. Many people have praised me for my ability to use the term "Wu suo wei" 无所谓 (let it be) profusely. 

When rumor had it that I was bankrupted, penniless, I let it be. 

When people commented that Grandmaster was in a muddle and his practice was crooked , I let it be. 

In short, there may be all kinds of adverse comments, I just let it be. 

If you are able to let it be and not try to vindicate all these slanders then your mind is very close to "Tao wu Wei".

Although it is very close , you have not arrived . There is a subtle difference between "Tao wu wei" and "being thick-skinned." People who are insensitive can also ignore all the infamous comments they receive.


In this stage of mind, people will do things in accordance with the law of nature. 

Hence they are very close to Buddhahood and Tao. 

It is a pity that not many people in this world can be so . 

In particular , the Chinese people , who always treat reputation as their second life. 

To them, losing their lives is better than losing their honor. 

Those who can remain unperturbed are considered the rare species.

Most of us do want to have good names. 

We will vindicate and fight for our reputation. 

Not to mention those who want to be famous, they will not let their images be smeared by others' bad mouths.

As good image has become important in our daily life, it is very difficult to get ride of any stigma. 

To protect our good images, we cannot let it be, we have to wage an all out war against those who smear our reputation.


Once nothing is important anymore, whatever you do will be in harmony with the law of nature. 

This is known as "Tao wu wei" mind. I can only explain it this way, there is no way to explain better in words.

Therefore once you do not care about your honor, you do not bother whether your share is big or small , your mind is very close to the eighth stage of mind development.

Om Mani Padme Hum

Query

A disciple asked: "In this stage of mind, what kind of spirit can we invoke ?" 

Grandmaster replied : "We can invoke Bodhisattvas to help us. 

As those who are of this frame of mind can be considered to be Bodhisattvas or the great deities in Taoism. 

Both Bodhisattvas and Taoist deities put in their best effort, and they do not care about their reputation. 

They prefer to be pure , natural and be able to reside in emptiness.

As mortals, we want to salvage our pride. 

Once we lose face, we are unable to face the whole society. 

A Chinese proverb aptly describe this : "wu di zi rong" 无地自容 -(feel too ashamed to show one's face.)

Therefore it is very difficult for human beings to reach this stage of mind development.

Om Mani Padme Hum

---

Ten States in the Development of the Mind 十住心论

8th state: “The mind of one who realizes harmony with the one path of truth” (nyojitsu ichidô-shin or ichidô muishin):

The state of T’ien-t’ai with its standpoint of “oneness of all,” 

wherein one realizes that one moment contains eternity, 

a single thought contains all possible worlds, 

and a sesame seed contains a mountain, 

i.e. the non-duality between one and many; 

and between emptiness, dependent origination, and their “middle.”

---

Dear all, 

SZ has said many times that he is not bothered about FACE, which is His Reputation!

No Matter what was Hurled at him, He Remains Untouched!

Have you started to Harmonize with Nature? :)

Recent speeches were filled with Harmonizing, are you aware?

WHEN you can merge with Light or Boddisattvas, you are actually Harmonizing with Nature or the Universe, do you know this?

I shared with some fellow students how to Merge into water at Lake Toba.

I also shared SZ's article on Merging into Lakes, Mountains, .....

These are Planes which we can Merge Into At Will!

Merging means you take on all characteristics of chosen Subject or Object.

It is Yoga! 

What is the key requirement?

SZ told you many many times!

Free Yourself and maintain Purity of Body Speech Mind!

Hahaha! 

When you alleged that my articles are "Scolding people; Talking bad about people; ...." YOU failed to understand these are forms of Zen Koan, which are educational!

You learn NOT TO DO THE SAME! :)

From SZ's speeches on the 9 Yanas, he very clearly stated the 1st stage is Hinayana & KEY is "Not to Hurt Anyone"!

Now understand why I said "NO ONE" in Core has Yoga with SZ, cause they have yet to passed Yana 1?

Hahaha!

Do I feel Vindicated for being misunderstood and scolded; slandered; ....?

What did I wrote?

I said that Karma is the responsibility of Individuals and nothing to do with me!

I also advised VM Lian Ning and all that attempted to "hurt" me, go say sorry to Self, for it is their very own SELF that will have to bear all karmic returns, Not me or Anyone else! 

Hehe! 

Really nothing to do with me what they chose to do and still continuing to do, that are anathema to their Samaya or Boddisattva vows.

As per White Tara, recorded in SZ's "Sword of Yogi"; many VMs, and students of TBS are bound for the 3 Lower Realms.

One would ask: Didn't refuge in the Triple Gems promised exclusion of Dropping into the 3 Lower Realms?

Hahaha! 

Is your vow at Refuge or Ordination, Whole-heartedly Sincere?

Do you abide and execute these vows all the time, to help all be happy and to share Buddha Dharma with them, so that they too can attain Nirvana?

Sad to say, most students, not only in TBS but other sectors, DO NOT KNOW WHAT THEY ARE DOING TO THEMSELVES!

Know why I said that I will only listen to SZ?

Know why Core use this to delist me from TBS's reverend listing?

Know how Core showed the world how ignorant they truly are?

Note how their hostile and ignorant actions found no grounds with me?

Hahaha!

I am not affected by what Core and their lackeys chose to do at all.

Remember, No One Can Hurt You when you have the above mindset!

I have shared my experiences in articles: You Say, What Can I see.

XR, superintendent, said on my first day of reverend training, in main hall of Seattle Temple: Sz said I have Horns, see how I will deal with you! 

师尊说我有角，看我怎样对付你! (in Chinese context - this is a threat!)

On another occasion, I caught a chill while working outside the Kitchen proper, preparing ingredients to be cook. 

I met XR while at the foot of the steps up to the temple.

He came down these steps and said to me:

You are extremely rich, too much wealth equates to weak health, you give me over all your money then you won't get sick!

你超级有钱，财多身子弱，你把钱都给我，你就不会生病!

Hahaha! Did he mean that he cast evil stuff on me to get my Wealth?

So as long as I hand over "all my money", I will really recover immediately?

Hahaha! Yes! What a shocking behavior of someone in administrative position?

Thanks to this XR, I am oblivious to what Ignorants choose to hurl at me.

We grow with experiences, agree?

O! He realized his mistakes and warned me to not speak of anything that I shouldn't during my dharma speech - 7 November 2009.

开示时，你不要乱讲话! [During speech, don't anyhow say!]

So he knows what he has threatened need to be hidden from SZ and the world!

Now use Wisdom of Discernment: Is anyone with the above mindset a Threat to your well being?

Remember to use the concepts of No Form from Diamond Sutra.

You can void all at will! 

Cheers all.

Om Guru Lian Sheng Siddhi Hom

Lama Lotuschef

Edited from Notes of Lotuschef

Related Posts:

• NON-ARISING MIND 觉心不生心
• Compassion
• 他缘大乘心 “TA YUAN DA CHEN” MIND
• Lotuschef at Play – Stealing Techniques 盗法
• Lotuschef at Play – Guru’s Stance?

Ten States in the Development of the Mind 十住心论

Terjemahan Indonesia: Sepuluh Tahap Perkembangan Pikiran

弘法大师 ［十住心论］

Kobo Daishi [Ten States in the Development of the Mind]

Quoting from: 3.12 Ten States in the Development of the Mind

By 830 Kûkai has shifted his interest from an earlier focus upon the controversy between Madhaymaka and Yogâcâra concerning the emptiness or existence of the dharmas and his critique of their view on language as not conveying truth (the Dharma), to evaluating Buddhist doctrines as a whole, including the other major Buddhist schools. This shift is most likely connected to the dispute on-going during that period between the founder of the Tendai school, Saichô, and the older Nara Buddhist schools. In providing a comprehensive scheme that would explain the place of each religious teaching as well as the place of esoteric Buddhism in relation to the other Buddhist doctrines, Kûkai aimed to demonstrate the significance of his version of Buddhism.

In this scheme, Kûkai is adamant in using the above-discussed concepts to distinguish esoteric from exoteric Buddhism. 

And yet, given a bird's eye view, the truth, the Dharma, in Kûkai's scheme is encompassing enough to include exoteric Buddhism and all other teachings as its unfoldings or manifestations, in relative degrees in accordance with the appropriate circumstance or context and the level of attainment. 

In order to explain the different levels or states (jû, literally “dwellings” or “lodgings”) of mind (jûjûshin) that correspond to the various doctrines of other schools and religious sects, Kûkai developed an hierarchical scheme. 

Shingon Buddhism is placed at the top of the hierarchy as providing the most comprehensive view to the Dharma. 

Kûkai provides this systematization in what many consider to be his magnum opus, Himitsu mandara jûjûshinron (Treatise on the Secret Mandala of the Ten States of Mind) in ten volumes, composed around 830, five years before his death. 

It was written in response to an order of Emperor Junna that each Buddhist sect present an introductory treatise of its teachings. 

When the text proved to be too difficult for the emperor, Kûkai produced an abridged and more accessible treatise on the same theme, Hizô hôyaku (Precious Key to the Secret Treasury) in three volumes. 

At the core of both works is this classification of the various doctrines whereby each is critically evaluated under the light of the culminating and most comprehensive view of Shingon. 

A similar sort of system of classifying doctrines, called p’an-chiao (panjiao) or chiao-pan (jiaoban) (Jpn:kyôsô hanjaku or kyô-han) already existed in China, e.g. within the T’ien-t’ai and the Hua-yen traditions. 

Such a system of classification proved helpful in their attempts to distinguish themselves from, and at the same time, incorporate previous doctrines as expedient means that are relatively true. 

The Lotus Sûtra had also already expressed the similar idea that various doctrines were meant as expedient means that lead eventually to a fuller truth (expressed within its own text). 

It is Kûkai's own invention however to associate the different doctrines evaluated and classified with specific states of mind or stages of spiritual attainment. 

That is, each state in the development of the mind is correlated with a specific set of doctrines appropriate to it, as its perspective and lived experience of reality, true to a certain extent within its limited purview but not yet the whole truth until the final state is reached. 

In other words, to move up this hierarchy of levels of mind, is to experience the unfolding of the Dharma as one becomes further awakened until one fully realizes one's enlightenment in non-duality with the Dharma itself, i.e. the attainment of Buddha-hood. 

From a mandalic perspective, this unfolding of the Dharma is also indicative of one's evolution from the periphery towards the center of the mandalic universe. 

However as each level of mind is a “dwelling” or “lodging” place for the mind, the hierarchy from the lowest to the highest “stages” is sequential only in the exoteric dimension. 

That is to say that the sequential ordering is not necessary in itself when viewed from the esoteric, i.e., holistic, standpoint. 

In other words, it is possible to move directly from any state or “dwelling” to the most comprehensive realm.

The teachings evaluated here not only include Buddhist schools but also variations of Brahmanism, Hinduism, and Indian religious practices as well as Chinese non-Buddhist doctrines. 

And the Buddhist teachings include the major Indian and Chinese doctrines that have made their way to Japan: Ritsu (Chn. Lu-tsung, Vinaya studies), Kusha (based on Abhidharma), Jôjitsu (Skrt. Satyasiddhi, based on Sautrântika), Hossô (Skrt. Yogâcâra, Chn. Fa-hsiang), Sanron (Chn. San-lun based on Indian Madhyamaka), Tendai (Ch. T’ien-t’ai), Kegon (Chn. Hua-yen), and Shingon. Kûkai's classification system may be briefly summarized in the following schema:

1st to 3rd states: Pre-Buddhist stages: worldly “vehicles” of samsaric entrapment:

1st state: “The mind of the goat foolishly transmigrating in the six destinies (or realms)” (ishô teiyô-shin): The state of desire driven by animal instincts without moral restraint; the stage to which belong common people, hell-beings, hungry-ghosts, beasts, asuras (“titans”), and various deities or celestial beings trapped in their samsaric destinies.

2nd state: “The mind of the child tempered but ignorantly obsessed with moral precepts” (gudô jisai-shin): The state of ethical actions and virtue that promote social order but without any “religious” goal; the stage to which belong Confucianism and the Buddhist precepts (ritsu) for the laity.

3rd state: “The mind of the child composed and fearing nothing” (yodô mui-shin): The state of deity worship and extrinsic magico-religious practice for the sake of overcoming anxiety with the thought of attaining supernatural powers or immortality, or reaching an eternal and blissful heaven; the stage to which belong Taoism and various forms of Hinduism or Brahmanism.

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.

4th state: “The mind of one affirming only the elements and negating the self” (yuiun muga-shin): The state of the śrâvaka who analyzes phenomena into the psycho-physical “aggregates” (skandhas) and/or the elements (dharmas), to thus negate any belief in a permanent ego (atman); the stage to which belong the teachings of the historical Buddha and his direct disciples and of the Abhidharma scholastics. While the substantiality of reality is thus deconstructed into its elemental dharmas, the dharmas themselves however become fetters, thus taking from three lives to sixty aeons to achieve liberation.

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.

6th to 9th states: Mahâyâna stages: “vehicles” of the bodhisattvas, those who seek enlightenment both for self and for others, by overcoming self-other duality and recognizing the interdependency between self-enlightenment and other-enlightenment and between wisdom and compassion.

6th state: “The mind of the Mahâyâna adherent who is concerned with others” (taen daijô-shin): The state of Yogâcâra with its Vijñapti-mâtratâ (Jpn: yuishiki) standpoint that everything is “mind-only,” reached by its analysis of thing-events as phenomena of consciousness originating from a deep un-conscious “storehouse” or “receptacle consciousness” (âlaya-vijñâna). Its point is to detach oneself from the discriminating objectification of phenomena in order to realize the tranquility of “mind-only” from a non-discriminating perspective, which would allow the practice of “great compassion.” And yet this still takes several aeons of practice to achieve and is not the final state.

7th state: “The mind of one who realizes non-origination” (kakushin fushô-shin): The state of Madhyamaka with its śûnyavâda (Jpn: kûgan) standpoint that everything is empty. Here reifying and substantializing conceptions — including both objects and mind — that act as fetters are eliminated through Nâgârjuna's eight-fold negations which via their dependent origination show their emptiness.

8th state: “The mind of one who realizes harmony with the one path of truth” (nyojitsu ichidô-shin or ichidô muishin): The state of T’ien-t’ai with its standpoint of “oneness of all,” wherein one realizes that one moment contains eternity, a single thought contains all possible worlds, and a sesame seed contains a mountain, i.e. the non-duality between one and many; and between emptiness, dependent origination, and their “middle.”

9th state: “The mind of one who realizes the absence of substance within ultimate truth” (goku mujishô-shin): The state of Hua-yen with its standpoint of the mutual non-obstruction and interpenetration between the patternment (Chn: li; Jpn: ri) of all and the concrete thing-events (Chn: shih; Jpn: ji) on the basis of their emptiness, whereby one and many are non-dualistic. This non-duality is extended to the level of the entire dharmadhâtu.

10th state: Both Tendai and Kegon for Kûkai however lack the crucial element of direct experiential understanding to truly realize what they preach. 

One must thus proceed further by means of bodily ritual practice provided by the next and final state: Mantrayâna: “The mind of secret sublimity” (himitsu shôgon-shin). 

This is the state of Shingon, whose esoteric teachings and bodily experiential practice constitute the summit of the development of the mind. 

At this summit hosshin seppô is revealed and one attains sokushinjôbutsu through the micro-macro-cosmic correlativity of the three mysteries and through kaji.

Rather than rejecting or negating the previous states, this final state fulfills and encompasses their standpoints from what is claimed to be the most comprehensive standpoint, in view of — or rather in non-duality with — the Dharma. 

In light of the Dharma, the truths taught in those previous states are but relative or provisional truths, expedient means that are helpful only insofar as they lead one towards this final truth but which can also serve as fetters if one becomes attached to them. 

Each state is referred to as a “palace” (kyû or gû), which are all combined in the one grand cosmic palace (hokkaigû or hokkai shinden). 

This grand palace constitutes the entire cosmos as a mandala, with the tenth and highest state, the innermost secret palace of Dainichi, at the center and summit from which the Dharma emanates into its various manifestations in the lower states, the outer palaces. 

The closer one is to the center, the stronger one feels the pull of kaji drawing one up towards the central summit. But as stated above, the sequential ordering of the hierarchy is not necessary when the whole is viewed from this most comprehensive standpoint. 

For the grand cosmic palace penetrates and comprehends all of the specific palaces or dwellings of the mind. 

Hence one can make a sudden leap from any point in this cosmic mandala towards the center by successfully engaging in the esoteric practice of Shingon Buddhism. 

It is this mandalic structure that the term mandala in the title of the longer version of this work (Treatise on the Secret Mandala of the Ten States of Mind) signifies. 

It refers to the blueprint of the cosmic embodiment of the Dharma (hosshin), which in turn structures one's (ritual) practice in its arrangement and how one accordingly experiences the Dharma.

---

Dear all, 

Reading through the above, I am sure those that have & still are listening attentively to SZ's Sharing of Dharma, will realized all these are already shared many times over in SZ's writings and speeches. :)

Now you can go read over SZ's articles explaining the Ten States of Mind Development or Ten Abiding Heart Thesis.

Found in Rainbow Body Attainment book 1. From Page 218 to page 253. 

There is a Ten Abiding Dharma from Avatamsaka Sutra too that I have shared in this blog.

Enjoy!!!

Om Guru Lian Sheng Siddhi Hom

Lama Lotuschef

Related Posts:

• The mind of secret sublimity 秘密庄严心
• NON-ARISING MIND 觉心不生心
• ASURA MIND 阿修罗的心
• Kûkai, Kobo Daishi 弘法大师
• “WITHOUT SELF NATURE” MIND 极无自性心