Zen Buddhist

do buddhists celebrate or believe in christmas?

2011-11-13T14:12:00.000-08:00

do buddhists celebrate or believe in christmas?, this is a interesting one that i am not so sure about will there buddhists celebrating christmas 2011 this year, or is christmas or any kind of xmas celebration a part of eastern religions like buddhism.

from what i can tell there is not much or nothing at all really in the buddhist religion about christmas, with christmas being a more northern part of the world celebration and of course because of christmas being a part of the christian religion.

as well buddhism is mostly just about meditation and reaching certain states, and i am not actually too sure if they have many out and out main holidays and celebrations either.

but buddhists can celebrate christmas if they want, as to not celebrate would mean hiding away at around december time every year, which would be silly.

also of note a lot of how jesus spoke and taught has similarity to the buddhism religion as well, and how buddha taught.

buddhists might as well enjoy the christmas period and not be uptight, as there is nothing in buddhism that says they cannot take part in christmas anyway, just continue to do there meditations and reflections and spiritual practices as usual around christmas and enjoy the christmas 2011 holidays.

zen buddhist pictures for meditation and spiritual relaxation 2012 into 2012

2011-11-13T10:44:00.000-08:00

zen buddhist pictures for meditation and spiritual relaxation, this is a bit of a montage of images with the buddhist in mind and these images can be good to help induce or inspire meditation.

i find just looking at relaxing type images can be good to help reach a meditative state and also to just relax and unwind.

you also can try to feel what the picture portrays which will help in reaching a relaxed state especially with what can be for some this stressful christmas 2011 period upon us.

zen buddhism in relaxing pictures of buddhists and the culture of meditation from the eastern zen teachings

this is a picture of how the buddhist monks meditate in half lotus posture a difficult to achieve with practice from now you could probably achieve buddhist half lotus meditation posture by late 2012

the buddhist monks also hold and use different hand postures and positions while meditating as can be seen in this picture with the buddhist monks right hand posture while sitting in meditation

as can be seen that it is worthwhile to learn a bit of relaxation technique if you notice the buddhists statues show elements of bliss in there meditations and relaxations, this is what the, or one of the things buddhist statues portray when showing the buddhism tradition, that the buddhist monks attain states of spiritual bliss and power through meditation

the way to great learning and wisdom like zen buddhist thought and action

2011-07-19T14:49:00.000-07:00

the way to great learning and wisdom like zen buddhist thought and action

The way of great learning consists in manifesting one's bright virtue, consists in loving the people, consists in stopping in perfect goodness.

When you know where to stop, you have stability.

When you have stability, you can be tranquil.

When you are tranquil, you can be at ease.

When you are at ease, you can deliberate.

When you can deliberate you can attain your aims.

Things have their roots and branches, affairs have their end and beginning. When you know what comes first and what comes last, then you are near the Tao.

The ancients who wanted to manifest their bright virtue to all in the world first governed well their own states.

Wanting to govern well their states, they first harmonized their own clans.

Wanting to harmonize their own clan, they first cultivated themselves.

Wanting to cultivate themselves, they first corrected their minds.

Wanting to correct their minds, they first made their wills sincere.

Wanting to make their wills sincere, they first extended their knowledge.

Extension of knowledge consists of the investigation of things.

When things are investigated, knowledge is extended.

When knowledge is extended, the will becomes sincere.

When the will is sincere, the mind is correct.

When the mind is correct, the self is cultivated.

When the self is cultivated, the clan is harmonized.

When the clan is harmonized, the country is well governed.

When the country is well governed, there will be peace throughout the land.

From the king down to the common people, all must regard the cultivation of the self as the most essential thing. It is impossible to have a situation wherein the essentials are in disorder, and the externals are well-managed. You simply cannot take the essential things as superficial, and the superficial things as essential.

zen buddhist wisdom confucius chinese classic wisdom not confusion

2011-07-19T14:41:00.000-07:00

zen buddhist wisdom confucius chinese classic wisdom not confusion, from the sayings of ancient chinese master confucius.

1:1 Confucius said: "Isn't it a pleasure to study and practice what you have learned? Isn't it also great when friends visit from distant places? If people do not recognize me and it doesn't bother me, am I not a Superior Man?"

1:2 Yu Tzu said: "There are few who have developed themselves filially and fraternally who enjoy offending their superiors. Those who do not enjoy offending superiors are never troublemakers. The Superior Man concerns himself with the fundamentals. Once the fundamentals are established, the proper way (tao) appears. Are not filial piety and obedience to elders fundamental to the enactment of jen?"

1:3 Confucius said: "Someone who is a clever speaker and maintains a 'too-smiley' face is seldom considered a person of jen."

1:4 Tseng Tzu said: "Each day I examine myself in three ways: in doing things for others, have I been disloyal? In my interactions with friends, have I been untrustworthy? Have not practiced what I have preached?"

1:5 Confucius said: "If you would govern a state of a thousand chariots (a small-to-middle-size state), you must pay strict attention to business, be true to your word, be economical in expenditure and love the people. You should use them according to the seasons."

1:6 Confucius said: "A young man should serve his parents at home and be respectful to elders outside his home. He should be earnest and truthful, loving all, but become intimate with jen. After doing this, if he has energy to spare, he can study literature and the arts."

1:7 Tzu Hsia said: "If you can treat the worthy as worthy without strain, exert your utmost in serving your parents, devote your whole self in serving your prince, and be honest in speech when dealing with your friends. Then even if someone says you are not learned (hsüeh), I would say that you are definitely learned."

1:8 Confucius said: "If the Superior Man is not 'heavy,' then he will not inspire awe in others. If he is not learned, then he will not be on firm ground. He takes loyalty and good faith to be of primary importance, and has no friends who are not of equal (moral) caliber. When he makes a mistake, he doesn't hesitate to correct it."

1:9 Tseng Tzu said: "When they are careful (about their parents) to the end and continue in reverence after (their parents) are long gone, the virtue of the people will return to its natural depth."

1:10 Tzu Ch'in asked Tzu Kung: "When our teacher (Confucius) arrives in any country, he invariably finds out everything about its government. Does he seek this information? Or is it given to him?"

1:11 Confucius said: "When your father is alive, observe his will. When your father is dead observe his former actions. If, for three years you do not change from the ways of your father, you can be called a 'real son (hsiao).'"

1:12 Yu Tzu said: "In the actual practice of propriety, flexibility is important. This is what the ancient kings did so well--both the greater and the lesser used flexibility. Yet you should be aware: If you understand flexibility and use it, but don't structure yourself with propriety, things won't go well."

1:13 Tzu Yu said: "When your own trustworthiness is close to Righteousness, your words can be followed. When your show of respect is according to propriety, you will be far from shame and disgrace. If you have genuine affection within your family, you can become an ancestor."

1:14 Confucius said: "When the Superior Man eats he does not try to stuff himself; at rest he does not seek perfect comfort; he is diligent in his work and careful in speech. He avails himself to people of the Tao and thereby corrects himself. This is the kind of person of whom you can say, 'he loves learning.'"

1:15 Tzu Kung asked: "What do you think of a poor man who doesn't grovel or a rich man who isn't proud?" Confucius said, "They are good, but not as good as a poor man who is satisfied and a rich man who loves propriety." Tzu Kung said, "The Book of Odes says:

1:16 Confucius said: "I am not bothered by the fact that I am unknown. I am bothered when I do not know others."

2:1 Confucius said: "If you govern with the power of your virtue, you will be like the North Star. It just stays in its place while all the other stars position themselves around it."

2:2 Confucius said: "The 300 verses of the Book of Odes can be summed up in a single phrase: 'Don't think in an evil way.'"

2:3 Confucius said: "If you govern the people legalistically and control them by punishment, they will avoid crime, but have no personal sense of shame. If you govern them by means of virtue and control them with propriety, they will gain their own sense of shame, and thus correct themselves."

2:4 Confucius said: "At fifteen my heart was set on learning; at thirty I stood firm; at forty I had no more doubts; at fifty I knew the mandate of heaven; at sixty my ear was obedient; at seventy I could follow my heart's desire without transgressing the norm."

2:5 Meng I Tzu asked about the meaning of filial piety. Confucius said, "It means 'not diverging (from your parents).'"" Later, when Fan Chih was driving him, Confucius told Fan Chih, "Meng Sun asked me about the meaning of filial piety, and I told him 'not diverging.'" Fan Chih said, "What did you mean by that?" Confucius said, "When your parents are alive, serve them with propriety; when they die, bury them with propriety, and then worship them with propriety."

2:6 Meng Wu Po asked about the meaning of filial piety. Confucius said, "The main concern of your parents is about your health."

2:7 Tzu Lu asked about the meaning of filial piety. Confucius said, "Nowadays filial piety means being able to feed your parents. But everyone does this for even horses and dogs. Without respect, what's the difference?"

2:8 Tzu Hsia asked about filial piety. Confucius said, "What is important is the expression you show in your face. You should not understand 'filial' to mean merely the young doing physical tasks for their parents, or giving them food and wine when it is available."

2:9 Confucius said: "I can talk with Hui for a whole day without him differing with me in any way--as if he is stupid. But when he retires and I observe his personal affairs, it is quite clear that he is not stupid."

[Comment] Hui (Yen Yüan) is Confucius' favorite disciple, who is praised in many passages of the Analects. He died at a young age, probably around thirty, a fact which Confucius lamented.

2:10 Confucius said: "See a person's means (of getting things). Observe his motives. Examine that in which he rests. How can a person conceal his character? How can a person conceal his character?"

2:11 Confucius said: "Reviewing what you have learned and learning anew, you are fit to be a teacher."

2:12 Confucius said: "The Superior Man is not a utensil."

2:13 Tzu Kung asked about the character of the Superior Man. Confucius said, "First he practices what he preaches and then he follows it."

2:14 Confucius said: "The Superior Man is all-embracing and not partial. The inferior man is partial and not all-embracing."

2:15 Confucius said: "To study and not think is a waste. To think and not study is dangerous."

2:16 Confucius said: "To throw oneself into strange teachings is quite dangerous."

2:17 Confucius said: "Yu, shall I teach you about knowledge? What you know, you know, what you don't know, you don't know. This is knowledge."

2:18 Tzu Chang was studying to get an upgrade in status. Confucius said, "Listen widely to remove your doubts and be careful when speaking about the rest and your mistakes will be few. See much and get rid of what is dangerous and be careful in acting on the rest and your causes for regret will be few. Speaking without fault, acting without causing regret: 'upgrading' consists in this."

2:19 The Duke of Ai asked: "How can I make the people follow me?" Confucius replied: "Advance the upright and set aside the crooked, and the people will follow you. Advance the crooked and set aside the upright, and the people will not follow you."

2:20 Chi K'ang Tzu asked: "How can I make the people reverent and loyal, so they will work positively for me?" Confucius said, "Approach them with dignity, and they will be reverent. Be filial and compassionate and they will be loyal. Promote the able and teach the incompetent, and they will work positively for you."

2:21 Someone asked Confucius: "Why are you not involved in government?" Confucius said, "What does the Book of History say about filial piety? 'Righteous by being a good son and friendly to ones brothers and sisters you can have an effect on government.' Since this is also 'doing government,' why do I need to do 'doing government?'"

2:22 Confucius said: "If a person lacks trustworthiness, I don't know what s/he can be good for. When a pin is missing from the yoke-bar of a large wagon, or from the collar-bar of a small wagon, how can it go?"

2:23 Tzu Chang asked whether the state of affairs ten generations hence could be known. Confucius said, "The Shang based its propriety on that of the Yin, and what it added and subtracted is knowable. The Chou has based its propriety on that of the Shang and what it added and subtracted is knowable. In this way, what continues from the Chou, even if 100 generations hence, is knowable."

2:24 Confucius said: "To worship to other than one's own ancestral spirits is brown-nosing. If you see what is right and fail to act on it, you lack courage."

3:1 Confucius, speaking about the head of the Ch'i family said, "He has eight rows of dancers in his court. If he does this, what will he not do?"

3:2 The Three Families used the Yung Songs at the clearing of the sacrificial vessels. Confucius said,

Attended on by Lords and Princes:
How magnificent is the Son of Heaven!
How could these words be used in the halls of the Three Families?

3:3 Confucius said: "If a man has no jen what can his propriety be like? If a man has no jen what can his music be like?"

3:4 Lin Fang asked about the fundamentals of ritual. Confucius said, "What an excellent question! In ritual, it is better to be frugal than extravagant; in funerals deep sorrow is better than ease."

3:5 Confucius said: "The tribes of the East and North (Koreans and Mongolians), though having kings, are not equal to our people, even when lacking kings,"

3:7 Confucius said: "The Superior Man has nothing to compete for. But if he must compete, he does it in an archery match, wherein he ascends to his position, bowing in deference. Descending, he drinks the ritual cup. This is the competition of the Superior Man."

3:8 Tzu Hsia quoted the following:

Her tactful smile charms;
Her eyes, fine and clear,
Beautiful without accessories.

And asked its meaning. Confucius said, "A painting is done on plain white paper." Tzu Hsia said, "Then are rituals a secondary thing?" Confucius said, "Ah, Shang, you uplift me. Now we can really begin to discuss the Book of Odes."

3:10 Confucius said: "At the Great Sacrifice, after the pouring of the libation, I have no further desire to watch."

3:11 Someone asked for an explanation of the Great Sacrifice. Confucius said, "I don't know. If there were someone who knew this, he could see the whole world as if it were this": He pointed to the palm of his hand.

3:12 "Sacrificing as if present" means sacrificing to the spirits as if they were present. Confucius said, "If I do not personally offer the sacrifice, it is the same as not having sacrificed at all."

3:13 Wang Sun Chia asked: "What do you think about the saying 'It is better to sacrifice to the god of the stove than to the god of the family shrine.'?" Confucius said, "Not so. If you offend Heaven, there is no one you can pray to."

3:14 Confucius said: "The people of the Chou were able to observe the prior two dynasties and thus their culture flourished. I now follow the Chou."

3:15 When Confucius entered the Grand Temple, he asked about everything. Someone said, "Who said Confucius is a master of ritual? He enters the Grand Temple and asks about everything!"

Confucius, hearing this, said, "This is the ritual."

3:16 Confucius said: "In archery it is not important to pierce through the leather covering of the target, since not all men have the same strength. This is the Way of the ancients."

3:17 Tzu Kung wanted to do away with the sacrifice of the sheep on the first of the month. Confucius said, "Tz'u, you love the sheep; I love the ceremony."

3:18 Confucius said: "If you use every single courtesy while serving your prince, the people will call you a brown-noser."

3:19 Duke Ting asked how a ruler should employ his ministers and how a minister should serve his ruler. Confucius replied, saying: "The prince employs his ministers with propriety; the ministers serve their prince with good faith."

3:20 Confucius said: "The Kuan Tzu The Kuan Tzu ("The Cry of the Ospreys") is the first poem in the Book of Odes. It begins by describing a lover's grief at being separated from his lady and ends by describing their joyful union. (Waley, 99) allows for pleasure without being lewd and allows for grief without being too painful."

3:21 The Duke of Ai asked Tsai Wo about sacred temple grounds. Tsai Wo said, "The Hsia emperor planted them with pines; the Hsiang people planted them with cypress and the Chou people planted them with chestnut, thinking to cause people to be in awe of these trees."

Confucius, hearing this, said, "Don't bother explaining that which has already been done; don't bother criticizing that which is already gone; don't bother blaming that which is already past."

3:22 Confucius said: "Kuan Chung was quite limited in capacity."

Someone asked: "Wasn't Kuan Chung frugal?"

Confucius said, "Kuan had three sets of wives and his officers never did overtime. How can he be considered to have been frugal?"

"But then did Kuan Chung understand propriety?" Confucius said, "The princes of the states have a special ritual screen at their door, and so did Kuan Chung (even though he was not of the proper rank to do this). When the princes of state had a friendly meeting, they would ritually turn their cups over on the table. -Kuan also turned his cups over on the table. If Kuan Chung understood propriety, then who doesn't?"

3:23 Confucius, when talking with the Grand Music Master of Lu, said, "In my understanding of music, the piece should be begun in unison. Afterwards, if it is pure, clear and without break, it will be perfect."

3:24 The border guard at Yi requested an audience with the Master, saying: "Whenever a Superior Man comes here, I never miss the opportunity to see him." The disciples sent him in. When he came out, he said, "Friends, don't have any doubts about your master failing. The world has certainly lacked the Tao for a long time now, but Heaven will use your master to awaken everyone."

3:26 Confucius said: "Men of high office who are narrow-minded; propriety without respect and funerals without grief: how can I bear to look at such things?!"

4:1 Confucius said: "As for a neighborhood, it is its jen that makes it beautiful. If you choose to live in a place that lacks jen, how can you grow in wisdom?"

4:2 Confucius said: "If you lack jen you can't handle long periods of difficulty or long periods of comfortability. Jen men are comfortable in jen. The wise take advantage of jen."

4:3 Confucius said: "Only the jen person is able to really like others or to really dislike them."

4:4 Confucius said: "If you are really committed to jen, you will have no evil in you."

4:5 Confucius said, "Riches and honors are what all men desire. But if they cannot be attained in accordance with the Tao they should not be kept. Poverty and low status are what all men hate. But if they cannot avoided in while staying in accordance with the Tao, you should not avoid them. If a Superior Man departs from jen, how can he be worthy of that name? A Superior Man never leaves jen for even the time of a single meal. In moments of haste he acts according to it. In times of difficulty or confusion he acts according to it."

4:6 Confucius said: "I have never seen one who really loves jen or really hates non-jen. If you really loved jen you would not place anything above it. If you really hated the non-jen, you would not let it near you. Is there anyone who has devoted their strength to jen for a single day? I have not seen anyone who has lacked the strength to do so. Perhaps there has been such a case, but I have never seen it."

4:7 Confucius said: "People err according to their own level. It is by observing a person's mistakes that you can know his/her goodness."

4:8 Confucius said: "If I can hear the Tao in the morning, in the evening I can die content."

4:9 "A shih who is set on the way, but is ashamed of old clothes and coarse food, is not worth consulting."

4:10 Confucius said: "When the Superior Man deals with the world he is not prejudiced for or against anything. He does what is Right."

4:11 Confucius said: "The Superior Man cares about virtue; the inferior man cares about material things. The Superior Man seeks discipline; the inferior man seeks favors."

4:12 Confucius said: "If you do everything with a concern for your own advantage, you will be resented by many people."

4:13 Confucius said: "If you can govern the country by putting propriety first, what else will you need to do? If you can't govern your country by putting propriety first, how could you even call it propriety?"

4:14 Confucius said: "I don't worry abut not having a good position; I worry about the means I use to gain position. I don't worry about being unknown; I seek to be known in the right way."

4:15 Confucius said: "Shan, my Tao is penetrated by a single thread." Tseng Tzu said, "Yes." When the Master left, some disciples asked what he meant. Tseng Tzu said, "Our master's Tao is to be sincere and fair, and that's it."

4:16 Confucius said: "The Superior Man is aware of Righteousness, the inferior man is aware of advantage."

4:17 Confucius said: "When you see a good person, think of becoming like her/him. When you see someone not so good, reflect on your own weak points."

4:18 Confucius said: "When you serve your mother and father it is okay to try to correct them once in a while. But if you see that they are not going to listen to you, keep your respect for them and don't distance yourself from them. Work without complaining."

4:19 Confucius said: "While your parents are alive, it is better not to travel far away. If you do travel, you should have a precise destination."

4:20 Confucius said: "If, for three years (after your father's death) you don't alter his ways of doing things, you can certainly be called 'filial.'"

4:21 Confucius said: "Your parents' age should not be ignored. Sometimes it will be a source of joy, and sometimes it will be a source of apprehension."

4:22 Confucius said: "The ancients were hesitant to speak, fearing that their actions would not do justice to their words."

4:23 Confucius said: "If you are strict with yourself, your mistakes will be few."

4:24 Confucius said: "The Superior Man desires to be hesitant in speech, but sharp in action."

4:25 Confucius said: "If you are virtuous, you will not be lonely. You will always have friends."

4:26 Tzu Yu said: "In serving your prince, frequent remonstrance will lead to disgrace. With friends, frequent remonstrance will lead to separation."

english chinese indian translation asian buddhist texts zen buddhism

2011-07-19T14:30:00.000-07:00

english translations of buddhist texts

Abhidharma Storehouse Treatise 阿毘達磨倶舎論
Acclamation of the Scriptural Teaching 顯揚聖教論
Accomplishing All Dhaara.niis and the Three Siddhis through the Dharma-Gate of the Mental Ground of Vairocana, the Pure Dharma-Body 清淨法身毘盧遮那心地法門成就一切陀羅尼三種悉地
Admonitions for Beginning Students 誡初心學人文
Analysis of the Middle and the Extremes 中邊分別論
Annotated Redaction of the Text and Commentaries to the Compilation of Yung-chia of the Chan school 禪宗永嘉集科註説誼
Awakening of Mahaayaana Faith 大乘起信論
Being-Time 有時
Blue Cliff Record 碧巖録
Buddha-nature Treatise 佛性論
Catalog of Scriptures 法經録
Catalogue of Buddhist Works in the Great T'ang 大唐内典録
Catalogue of Scriptures, Authorized by the Great Chou 大周刊定衆經目録
Chan Master Dahui Pu jue's Arsenal for the Chan Lineage 大慧普覺禪師宗門武庫
Chart of the Dharma-world of the Single Vehicle of the Hua-yen 華嚴一乘法界圖
Chronicle of the Buddhas and the Patriarchs 佛祖統紀
Commentary on the Lankaavataara-suutra 入楞伽心玄義
Commentary on the Vairocanaabhisambodhi-tantra 大毘盧遮那成佛經疏
Comparing Exoteric and Esoteric Discourse 辯顯密二教論
Compilation of Examinations of and Verses on Ancient Precedents 禪門拈頌集
Compilation of Notes on the Translation of the Tripitaka 僧祐||| 出三藏記集
Comprehensive Catalog of Scriptures 綜理衆經目録
Continuation of The Biographies of Eminent Monks 續高僧傳
Dharma-phrase sutra 法句經
Dhaara.nii Suutra of the King of the Sound of Amitaabha's Drum 阿彌陀鼓音聲王陀羅尼經||| 阿彌陀經
Dhaara.nii of Immeasurable Merit 無量功�陀羅尼經
Dhaara.nii of Jewel Light 大方廣總持寶光明經||| 大方廣如來藏經
Dhaara.nii of [the Tathaagata's Ornament, the Invincible] Ring-Adorned Banner 無能勝幡王如來莊嚴陀羅尼經
Dhaara.nii of the Essence of the Buddhas 諸佛心陀羅尼經
Dhaara.nii of `Sitaatapatra, Great Corona of All Tathaagatas, Radiating Light [The Great Queen of Vidyaa called Aparaajitaa] 大佛頂如來放光悉怛多鉢怛陀羅尼
Diamond Sutra 金剛般若波羅蜜經
Discourse on the Stages of Concentration Practice 瑜伽師地論
Discourse on the Theory of Consciousness-only 成唯識論
Doctrinal Essentials of the Nirvana Sutra 法華宗要
Doctrine of the Single Path 一道義
Doctrine of the Two Hindrances 二障義
Esoteric Extracts from the Presentations in the Abridged Commentary to the Vairocana-abhisambodhi-tantra 大日經義釋演密鈔
Essay on the Five Teachings of Hua-yen 華嚴五教章
Essay on the Meaning of Mahaayaana 大乘義章
Essay on the Origin of Man 原人論
Essentials of the Eight Traditions 八宗綱要
Essentials of the Huayanlun 華嚴論節要
Essentials of the Nirvaana Sutra 涅槃宗要
Excerpts from the Dharma Collection and Special Practice Record with Personal Notes 法集別行録節要并入私記
Exegesis on the Collection of Mahaayaana Abhidharma 大乘阿毘達磨雜集論
Explanation of the Meanings of the Vairocana-abhisambodhi-tantra 大日經義釋
Explanation of the Treatise on Mahayana 釋摩訶衍論
Exposition of the Correct 顯正論
Expository Notes on the Awakening of Faith 大乘起信論別記
Extensive Merriment 方廣大莊嚴經
Extensive Record of Yunmen Kuangzhen 雲門匡眞禪師廣録
Extensive Record of the Chan Master Mazu Daoyi 馬祖道一禪師廣録
Five Part Vinaya 彌沙塞部
Gateless Barrier 無門關
Gilded Key to the Secret Vault 祕藏寶鑰
Great Collection Scripture 大方等大集經||| 大集經
Great Vehicle Sutra of Immeasurable Longevity 大乘無量壽經
Great Vehicle Suutra of the No-Letter Casket from the Store of Vairocana 大乘遍照光明藏無字法門經
Great Vehicle Suutra of the Universally Radiant One's Syllable-Detachment 大乘離文字普光明藏經
Heart Sutra 心經||| 摩訶般若波羅蜜多心經||| 般若波羅蜜多心經
Hymn to `Sakyamuu.ni's Path to Buddhahood Under the Bodhi Tree, and His Triumph over Maara 釋迦牟尼佛成道在菩提樹降魔讃
Increased by One AAgama Sutras 増一阿含經
Inquiry into the Origin of Humanity 原人論
King of Aspirations to Good Conduct 普賢菩薩行願讚
King of Samaadhi 月燈三昧經
Lion's Roar of Queen Srimala 勝鬘經
Longer AAgama-sutra 長阿含經
Lotus Sutra 妙法蓮華經||| 蓮華經
Manifest Enlightenment of the Grand Resplendent One, His Transformations and Empowering Presence: Lord Indra of the Broader Suutras 大毘盧遮那成佛神變加持經
Meaning and sound/word/reality 聲字實相義
Nirvana Sutra 涅槃經
Original Vows of the Medicine-Master Tathaagata of Lapis Light 藥師琉璃光如來本願功悳經
Original Vows of the Seven Medicine-Master Buddhas of Lapis Light 藥師瑠璃光七佛本願功悳經
Outline of Historical Researches into the `Saakya Family Lineage 釋氏稽古略
Outline of the Eight Schools 八宗綱要
Pavilion of Vajra Peak and all its Yogas and Yogins 金剛峯樓閣一切瑜伽瑜祇經
Perfect and Sudden Attainment of Buddhahood 圓頓成佛論
Perfection of Wisdom of the Little Mother Syllables 聖佛母小字般若波羅蜜多經
Perfection of Wisdom of the Sacred Buddha-Mothers 聖佛母般若波羅蜜多經
Platform Sutra of the Sixth Patriarch 六祖壇經
Preface to the Collection of Chan Sources 禪源諸詮集都序
Profound Commentary on the Vimalakiirti Sutra 維摩經玄疏
Profound Meaning of the Three Treatises 三論玄義
Reality Assembly of the Attained Realm of the Buddhas 諸佛境界攝眞實經
Reconciliation of Disputes in Ten Aspects 十門和諍論
Record of Linji 臨濟録
Record of the Mirror of Orthodoxy 宗鏡録
Record of the Teachings of the Reverend Hamhô Tûkt'ong 涵虚堂得通和尚語録
Record of the Transmission of the Lamp Published in the Ching-te Era 景徳傳燈録
Record of `Saakyamuni's teachings compiled during the K'ai-yüan period 開元釋教録
Resolving Doubts About Observing the Hwadu 看話決疑論
Ritual Procedure for Making Offerings to the Seven Healing-Master Buddhas, the Wish-Fulfilling Kings 藥師七佛供養儀軌如意王經
Secret Dhaara.ni Method of Three Attainments which Destroy Hell and Reverse Karmic Hindrances in the Three Worlds 三種悉地破地獄轉業障出三界祕密陀羅尼法
Secret Meanings of All the Names: Great King of Tantras 一切祕密最上名義大教王儀軌
Secrets on Cultivating the Mind 牧牛子修心訣
Small Sutra 小經
Song of Enlightenment 永嘉證道歌
Straight Talk on the True Mind 眞心直説
Sung version of The Biographies of Eminent Monks 宋高僧傳
Sutra Abridged for Recitation Explained by the Buddha Mahaavairocana 大毘盧遮那佛説要略念誦經
Sutra abridged for Recitation 要略念誦經
Sutra in Forty-two Chapters 四十二章經
Sutra of Brahma's Net 梵網經
Sutra of Consecration 灌頂經
Sutra of Infinite Life 無量壽經
Sutra of Meditation on the Buddha of Infinite Life 善導
Sutra of Neither Increasing nor Decreasing 不増不減經
Sutra of Perfect Enlightenment 圓覺經
Sutra of Resolving Doubts During the Age of the Semblance Dharma 像法決疑經
Sutra of the Buddha-stage 佛地經
Sutra of the Explication of the Underlying Meaning 解深密經
Sutra of the Lotus of the Wonderful Dharma 妙法蓮華經
Sutra of the One-Syllable Wheel-Turning Ruler Spoken at the Seat of Enlightenment 菩提場所説一字頂輪王經
Sutra on (the Buddha's) Entering (the Country of) Lanka 入楞伽經
Sutra on Prince Moonlight 月光童子經
Sutra on Understanding Profound and Esoteric Doctrine 解深密經
Sutra on the Conversion of the Barbarians 老子化胡經
Sutra on the Divination of the Effect of Good and Evil Actions 占察善悪業報經
Sutra on the Twelve Disciplines 十二頭陀經
Syllogistics 論式
Synopsis of the Eighteen Assemblies in the Vajra`sekhara Yoga 金剛頂經瑜伽十八會指歸
Suutra for Recitation Abridged from the Vajra`sekhara Yoga 金剛頂瑜伽中略出念誦經
Taking the Precepts of Bodhi-Mind 受菩提心戒義
Tantra of Uncanny Success [in All Endeavours] 蘇悉地羯羅經||| 蘇悉地羯羅經
Tantra of the Benevolent One-Syllable Buddha-Corona 一字奇特佛頂經
Tantra of the Mahaayaana Meditation Ma.n.dala which Purifies [Transgressions and Halts] the Evil Transmigrations 大乘觀想曼拏羅淨諸惡趣經
Tantra of the Questions of Subaahu 蘇婆呼童子請問經
Ten Recitations Vinaya 十誦律
The Meanings of 'Huum 吽字義
Thirty Verses on Consciousness-only 唯識三十論頌
Transmission of the Lamp 續傳燈録
Treatise of Acclamation of the Sagely Teaching 顯揚論
Treatise of the Twelve Aspects 十二門論
Treatise on Questions Between Confucianism 儒釋質疑論
Treatise on the Eighteen Emptinesses 十八空論
Treatise on the New Translation of the Flower Ornament Scripture 新華嚴經論
Treatise on the Scripture of Adorning the Great Vehicle 大乘莊嚴經論
Treatise on the Sutra of the Questions Asked by Maitreya 彌勒菩薩所問經論
Treatise on the Three Non-natures 三無性論
Treatise on the Transformation of Consciousness 轉識論
Tripi.taka Master `Subhaa's Guide to Meditation 無畏三藏禪要
Triumphant Yoga of the Nonduality of Sameness, Great King of Tantras 無二平等最上瑜伽大教王經
Vinaya Sutra 毘奈耶經
Vinaya of the Five Categories 五分律
Vinaya of the Four Categories 四分律
Yoga of Enormous Success: the Lotus-Matrix Bodhi, Symbols, Banners, and Store of Common Mantras in the Vairocana-abhisambodhi-tantra 大毘盧遮那成佛神變加持經蓮華胎藏菩提幢標幟普通眞言藏廣大成就瑜伽

chinese translation of buddhist texts

Anlu 安録
Baozang lun 寶藏論
Beishan lu 北山録
Benye yingluo jing shou 本業瓔珞經疏
Bianzheng lun 辯正論
Biechuanxin fa yi 別傳心法議
Biyan ji 碧巖集
Biyan lu 碧岩録||| 碧巖録
Chanyuan zhujuan ji duxu 禪源諸詮集都序
Chanzha shane yebao jing 占察善悪業報經
Chanzong yongjia ji 禪宗永嘉集
Cheng weishi lun liaoyideng 成唯識論了義燈
Cheng weishi lun shouyao 成唯識論樞要
Cheng weishi lun yanmi 成唯識論演秘
Cheng weishilun shouji 成唯識論述記
Chengweishi lun shouji 述記
Chuanfa zhengzong ji 傳法正宗記
Da Song sengshi lue 大宋僧史略
Da banniepan jing jijie 大涅槃經集解
Da foding rulai miyin xiuzheng liaoyi zhupusa wanxing shoulengyan jing 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
Da foding shoulengyan jing 大佛頂首楞嚴經
Da huayan jing luece 大華嚴經略策
DaZhou kanding zhongjing mulu 大周刊定衆經目録
Dacheng qixin lun yiji 大乘起信論義記
Dafangguang fo huayan jing shou 大方廣佛華嚴經疏
Dafangguang fo huayan jing suishou yanyi chao 大方廣佛華嚴經隨疏演義鈔
Dafangguang fo huayan jing suxuan fenqi tongzhi fanggui 大方廣佛華嚴經搜玄分齊通智方軌
Dafangguang fo huayan jingzhong juanjuan dayi lueshou 大方廣佛華嚴經中巻巻大意略叙
Dafangguang yuanjue xiuduoluo liaoyijing lueshuzhu 大方廣圓覺修多羅了義經略疏註
Dafangguang yuanjue xiuduoluo liaoyijing 大方廣圓覺修多羅了義經
Dahui Pujue Chanshi zongmen wuku 大慧普覺禪師宗門武庫
Dahui pujue chanshi yulu 大慧普覺禪師語録
Darijing yishi yanmi chao 大日經義釋演密鈔
Dasheng fajie wu chabie lun shou 大乘法界無差別論疏
Dasheng qixin lun yishou 大乘起信論義疏
Dasheng rudao cidi 大乘入道次第
Dasheng yizhang 大乘義章
Datang neidian lu 大唐内典録
Dazhou lu 大周録
Diwei jing 提謂經
Dongshan liangjie chanshi yulu 洞山良价禪師語録
Fahua jing chuan ji 法華經傳記
Fahua lun 法華論
Fahua xuan lun 法華玄論
Fahua xuanzan 法華玄贊
Fahua yishou 法華義疏
Faji yaosong jing 法集要頌經
Fajing lu 法經録
Fanyi mingyi ji 翻譯名義集
Fayuan zhulin 法苑珠林
Fenyang wudechanshi yulu 汾陽無徳禪師語録
Fo wei xinwang pusa shuo toutuo jing 佛爲心王菩薩説投陀經
Foshuo jing yezhang jing 佛説淨業障經
Fozu lidai tongzai 佛祖歴代通載
Fozu tongji 佛祖統紀
Fu fazang yinyuan zhuan 付法藏因縁傳
Guanding jing 灌頂經
Guanding qiwanerjian shenwang hu biqiu zhou jing 灌頂七萬二千神王護比丘呪經
Guanding shiwanerjian shenwang hu biqiu zhou jing 灌頂經
Guang Qingliang zhuan 廣清涼傳
Guang hongming ji 廣弘明集
Guda xinxing chanshi mingtabei 故大信行禪師銘塔碑
Hongming ji 弘明集
Hua-yen wu-shih yao wen-ta 華嚴五十要問答
Huangboshan duanji chanshi wanling lu 黄檗山斷際禪師宛陵録
Huangboshan duanji chanshi zhuanxin fayao 黄檗山斷際禪師傳心法要
Huayan Wujiao zhang 華嚴五教章
Huayan fajie xuanjing 華嚴法界玄鏡
Huayan jing zhuanji 華嚴經傳記
Huayan jingnei zhangmen dengza kongmu zhang 華嚴經内章門等離孔目章
Huayan kongmu zhang 華嚴孔目章
Huayan yisheng jiao fenqi zhang 華嚴一乘教義分齊章
Huayan youxin fajie ji 華嚴遊心法界記
Huayanjing yihai bomen 華嚴經義海百門
Ji gujin fadao lunheng 集古今佛道論衡
Jin guangming jing xuanyi 金光明經玄義
Jingang jing shoulun zuanyao 金剛經疏論纂要
Jingangding dayujia mimi xin di famen yijue 金剛頂大瑜伽祕密心地法門義訣
Jingangding yijue 金剛頂義訣
Jingde chuandeng lu 景徳傳燈録
Jinglu yixiang 經律異相
Jingtu sheng wusheng lun 淨土生無生論
Jingtu shiyi lun 淨土十疑論
Jingxin jieguan fa 淨心戒觀法
Juedingzang lun 決定藏論
Kaiyuan shijing lu 開元釋教録
KongMu zhang 孔目章
Laozi Huahu jing 老子化胡經
Lengjia shizi ji 楞伽師資記
Lengyan jing 楞嚴經
Lexiu bozhang qinggui 勒修百丈清規
Liangzhao fu dashi song jingang jing 梁朝傅大師頌金剛經
Lidai fabao ji 歴代法寶記
Lidai sanbao ji 歴代三寶記
Linji lu 臨濟録
Liu miaofa men 六妙法門
Lueshi xin Huayan jing xiuxing cidi jueyi lun 略釋新華嚴經修行次第決疑論
Mayi jing 罵意經
Mazu Daoyi chanshi guanglu 馬祖道一禪師廣録
Mohe zhiguan 摩訶止觀
Nanben niepan jing 南本涅槃經
Nianfo sanmei baowang lun 念佛三昧寶王論
Pusa benye yingluojing 菩薩本業瓔珞經
Putichang suoshuo Yizi ding lunwang jing 菩提場所説一字頂輪王經
Qianshouyan dabeixinzhou xingfa 千手眼大悲心呪行法
Qixinlun shou bi xueji 起信論疏筆削記
Quan fabao ji 傳法寶紀
Rentian yanMu 人天眼目
Ruizhou Zongshan Liangjie chanshi yulu 瑞州洞山良价禪師語録
Rulengqiexin xuanyi 入楞伽心玄義
Shanhaihui pusa jing 山海慧菩薩經
Shi moheyan lun 釋摩訶衍論
Shichan boluomi cidi famen 釋禪波羅蜜次第法門
Shidi yiji 十地義記
Shimen bianhuo lun 十門辯惑論
Shimen guijingyi 釋門歸敬儀
Shishi jigu lue 釋氏稽古略
Shouji 述記
Shoulengyan sanmei jing 首楞嚴三昧經
Shoulengyan yishu zhu jing 首楞嚴義疏注經
Sijiaoyi 四教義
Siming zunzhe jiaoxing lu 四明尊者教行録
Sishierzhang jing 四十二章經
Song gaoseng zhuan 宋高僧傳
Sui Tiantai Zhizhe dashi biezhuan 隋天台智者大師別傳
Suxidijieluo gongyang fa 蘇悉地羯羅供養法
Tapin 大品
Tiantai bajiao dayi 天台八教大意
Tiantai sijiao yi 天台四教義
Tiwei boli jing 提謂波利經
Wanshan tonggui ji 萬善同歸集
Weimo jing lue shou 維摩經略疏
Weimo jing shou 維摩經疏
Weimojing wenshou 維摩經文疏
Weimojing xuanshou 維摩經玄疏
Weixin jue 唯心訣
Wumen guan 無門關
Wuwei sanzang chanyao 無畏三藏禪要
Xiangfa jueyi jing 像法決疑經
Xici ?辭
Xin huayan jing lun 新華嚴經論
Xinjing lu 心鏡録
Xinxin ming 信心銘
Xitan ziji 悉曇字記
Xiu huayan aozhi wangjin huanyuan guan 修華嚴奥旨妄盡還源觀
Xu Huayan jing lue shou kan ding ji 續華嚴經略疏刊定記
Xu chuandeng lu 續傳燈録
Xu gaoseng zhuan 續高僧傳
Xu gujin yijing tuji t'u-chi 續古今譯經圖紀
Xuanzan 玄贊
Yanmi 演秘
Yaoshi qifo gongyang yigui ruyiwang jing 藥師七佛供養儀軌如意王經
Yiqie jing yinyi 一切經音義
Yongjia chengdao ge 永嘉證道歌
Yongjia ji 永嘉集
Yongming zhijiao chanshi weixin jue 永明智覺禪師唯心訣
Yuanjue jing 圓覺經
Yueguang tongzi jing 月光童子經
Yulanpen jing shou 盂蘭盆經疏
Yunmen Kuangzhen chanshi guanglu 雲門匡眞禪師廣録
Yunmen guanglu 雲門廣録
Yuqielun ji 瑜伽論記
Zhancha jing 占察經
Zhaolun 肇論
Zhengfa nianchu jing 正法念處經
Zhenyuan xinding shijiao mulu Zhenyuan xinding shijiao mulu 貞元釋教録略出
Zhiguan fuxing zhuan hongjue 止觀輔行傳弘決
Zhongguan lun shou 中觀論疏
Zhu Huayan fajie guanmen 註華嚴法界觀門
Zhu Weimojie jing 註維摩詰論
Zimen jingxun 緇門警訓
Zongjing lu 宗鏡録
Zongli zhongjing mulu 綜理衆經目録
shibahuizhigui 十八會指歸

indian translations of buddhist texts with chinese subtitles

Amituo guyinsheng wang tuoluoni jing 阿彌陀鼓音聲王陀羅尼經
Anan fenbie jing 阿難分別經
Apidamo dapiposha lun 阿毘達磨大毘婆沙論
Apidamo fayun zulun 阿毘達磨法蘊足論
Apidamo fazhi lun 阿毘達磨發智論
Apidamo jieshenzu lun 阿毘達磨界身足論
Apidamo jushe lun 阿毘達磨倶舎論
Apidamo pinlei zulun 阿毘達磨品類足論
Apidamo shunzhengli lun 阿毘達磨順正理論
Bai lun 百論
Baizi lun 百字論
Baodezang jing 寶悳藏經
Baoji jing 寶積經
Baoxing lun 寶性論
Baoyun jing 寶雲經
Benye jing 本業經
Bian zhongbian lun 辨中邊論
Bian zhongbie lun 辯中邊論
Busa shanjie jing 菩薩善戒經
Butuizhuan falun jing 不退轉法輪經
Chang Ahan jing 長阿含經
Cheng weishi lun 成唯識論

indian translation of buddhist texts with indian titles

Abhidharma-prakara.napaada-`saastra 阿毘達磨品類足論
Abhidharma-vibhaasaa-`saastra 阿毘達磨大毘婆沙論
Abhidharmako`sa-bhaasya 阿毘達磨倶舎論
Advayasamataavijayaakhyaakalpa-mahaatantraraajaa 無二平等最上瑜伽大教王經
Akaa`sagarbha-bodhisattva-suutra 虚空藏菩薩經
Ak.sara`sataka 百字論
Amitaabha-suutra 佛説阿彌陀經||| 阿彌陀經
Anak.sarakara.n.dakavairocanagarbha-naama-mahaayaanasuutra 大乘遍照光明藏無字法門經
Aparamitaayur-naama-mahaayaanasuutra 大乘無量壽經
Aparimitagu.naanu`saam.saa-dhaara.nii 無量功�陀羅尼經
Apidamo zajilun 阿毘達磨雜集論
Apitan piposha lun 阿毘曇毘婆沙論
Avatamsaka-suutra 華嚴經
Bhadracaryaapra.nidhaanaraaja 普賢菩薩行願讚
Bhagavato-bhai.sajyaguruvai.duuryaprabhasya-puurvapra.nidhaanavi`se.savistaara 藥師琉璃光如來本願功悳經||| 藥師琉璃光如來本願功悳經
Bodhicitta-`siilaadaanakalpa* 受菩提心戒義
Bodhisattvabhuumi-suutra 菩薩地持經
Buddhah.rdaya-dhaara.nii 諸佛心陀羅尼經
Candra-garbha-suutra 月藏經
Candragarbha-suutra 大集月藏經
Catuh`sataka-`saastra-kaarikaa 廣百論
Da`sabhuumika-suutra 十地經
Da`sabhuumika-vibhaa.saa 十住毘婆沙論
Da`sabhuumikasuutra-`saastra; Dasabhuumikabhaasya 十地經論
Dhammapada 法句經
Dharmapada 法句經
Dharmasangiti-suutra 佛説法集經
Dhvajaagrakeyuuraa-dhaara.nii 無能勝幡王如來莊嚴陀羅尼經
Dirghaagama 長阿含經
Dvaada`sanikaaya-`saastra 十二門論
Ekottara-aagama-suutra 増一阿含經
Kaatyaayana abhidharma 迦旃延阿毘曇
Lalitavistara 方廣大莊嚴經||| 方等本起經||| 普曜經
Lankaavataara-suutra 四巻楞伽經
La?kaavataara-suutra 楞伽阿跋多羅寶經
Lankaavataara-suutra 入楞伽經||| 楞伽經
Madhyamaka-`saastra 中論
Madhyaanta-vibhaaga 中邊分別論
Madhyaantavibhaaga-bhaasya 辯中邊論
Mahaaparinirvaana-suutra 大般涅槃經
Mahaapraj~naaparamitaa-suutra 大品般若經||| 大般若波羅蜜經
Mahaapraj~naapaaramitaa-`saastra 大智度論
Mahaasamayatattva-tantraraaja 祕密三昧大教王經
Mahaasamnipata-suutra 大方等大集經||| 大集經
Mahaasatya-nirgrantha-suutra 大薩遮尼乾子所説經
Mahaavairocana-abhisambodhi-sambaddha-puujaavidhi 大毘盧遮那佛説要略念誦經
Mahaavairocanaabhisambodhi-vikurvitaadhi.s.thaana-vaipulyasuutra-indraraajanaamadharmaparyaaya 大毘盧遮那成佛神變加持經
Mahaayaana samparigraha-`saastra 攝大乘論
Mahaayaanasuutra-lankaara 大乘莊嚴經論
Mahaayaanasuutra-lamkaara 大乘莊嚴經論||| 莊嚴論
Mahaayaanaabhidharma-samuccaya 阿毘達磨集論
Mahaayaanaabhidharma-samuccaya-vyaakhyaa 大乘阿毘達磨雜集論||| 對法論
Maaravijaayastotra 釋迦牟尼佛成道在菩提樹降魔讃
Praj~naapaaramitaa ratnagu.na samcayagaathaa 佛母寶悳藏般若波羅蜜經
Prakaranaaryavaaca-`saastra 顯揚聖教論
Pramaa.nasamuccaya 集量論
Ratnagotravibhaaga-mahaayaananottaratantra-`saastra 究竟一乘寶性論
Ratnagotravibhaaga-mahaayaanottaratantra-`saastra 寶性論
Ratnakuu.ta-suutra 大寶積經
Ratnolkaa-naama-dhaara.nii 大方廣總持寶光明經||| 大方廣總持寶光明經||| 大方廣總持寶光明經
Saddharmapundariika-suutra 妙法蓮華經
Saddharmapundariika-suutra-upade`sa 妙法蓮華經憂波提舎
Samaadhiraaja-suutra 月燈三昧經
Saptatathaagatapuurvapra.nidhaanavi`se.savistaara 藥師瑠璃光七佛本願功悳經
Sarvadurgatipari`sodhana-tantra 大乘觀想曼拏羅淨諸惡趣經
Sarvarahasya-naama-tantraraaja 一切祕密最上名義大教王儀軌
Sarvatathaagatao.s.nii.sa`sitaatapatraa-naamaaparaajitaa-mahaapratyangiraa-mahaavidyaaraaj~nii-naama-dhaara.nii 大佛頂如來放光悉怛多鉢怛陀羅尼
Satyasiddhi-`saastra 成實論
Samdhinirmocana-suutra 深密經||| 深密解脱經||| 相續解脱地波羅蜜了義經||| 解深密經
Subaahuparip.rcchaa-tantra 蘇婆呼童子請問經
Sukhaavatii-vyuuha 小無量壽經||| 阿彌陀經
Susiddhikara-mahaatantrasaadhanopaayika-pa.tala 蘇悉地羯羅經||| 蘇悉地羯羅經
Suvarna-prabhasa-[uttama]-suutra 合部金光明經
Suvarna-prabhaasa-(uttama)-suutra 金光明經
Suvarna-prabhaasa-suutra 金鼓經
Svalpaak.sara-praj~naaparamitaa 聖佛母小字般若波羅蜜多經
Tathaagatagarbha-suutra 大方廣如來藏經||| 大方等如來藏經
Trim`sikaa Vij~naptimaatrataasiddhi.h 唯識三十論頌
Try-asvabhaava-prakara.na 三無性論
U.s.nii.sacakravarti-tantra 一字奇特佛頂經
Vairocanaabhisambodhi 善無畏
Vai`sesika-`saastra 勝論
Vajracchedika Praj~naapaaramitaa-suutra 金剛般若波羅蜜經
Vajrasamaadhi-suutra 金剛三昧經
Vibhaasaa-`saastra 毘婆沙論
Vij~naptimaatrataasiddhi-`saastra 成唯識論
Vimalakiirti-nirde`sa-suutra 維摩經||| 維摩詰所説經||| 維摩詰經
Vim`satikaa-`saastra 二十唯識論
Vaada-vidhaana 論式
Yogaacaara-bhuumi-`saastra 瑜伽師地論
`Sata-`saastra 百論
`Srii-vajrama.n.daalamkaara-naama-mahaatantraraaja 金剛場莊嚴般若波羅蜜多教中一分
`Sriimaalaa-suutra 勝鬘經||| 夫人經
`Suuramgama-suutra 首楞嚴經
`Suurangama-samaadhi-suutra 首楞嚴三昧經
`Suuramgama-suutra 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經

Indian translation of buddhist texts with Tibetan Titles

'dus pa chen po'i mdo 長阿含經
Dgongs-pa nes-par-.hgrol-pa 解深密經
Tshe dang ye shes dpag tu med pa shes bya ba theg pa chen po'i mdo 大乘無量壽經
['phags pa] De bshin gshegs pa'i gtsug tor nas byung ba'i gdugs dkar po can gshan gyi mi thub pa phir bzlog pa chen mo mchog tu grub pa shes bya ba'i gzungs 大佛頂如來放光悉怛多鉢怛陀羅尼
['phags pa] rgyal mtshan gyi rtse mo'i dpung rgyan shes bya ba'i gzungs 無能勝幡王如來莊嚴陀羅尼經
bcom ldan 'das ma nor rgyun ma'i gzungs kyi rtog pa 聖佛母般若波羅蜜多經
bcom ldan 'das ma nor rgyun ma'i rtog pa 聖佛母小字般若波羅蜜多經
bcom ldan 'das sman gyi bla bai .duurya'i 'od kyi sngon gyi smon lam gyi khyad par rgyas par 藥師琉璃光如來本願功悳經
bcom ldan 'das sman gyi bla bai .duurya'i 'od kyi sngon gyi smon lam gyi khyad par 藥師琉璃光如來本願功悳經
bzang po spyod pa'i smon lam gyi rgyal po'i rgya cher 'grel pa 普賢菩薩行願讚
chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa ting nge 'dzin gyi rgyal pa 月燈三昧經
de bzhin gshegs pa bdun gyi sngon gyi smon lam gyi khyad par rgyas pa'i mdo sde'i man nag 藥師瑠璃光七佛本願功悳經
de bzhin gshegs pa dgra bcom pa yang dag par dzogs pa'i sangs rgyas ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po'i brtag pa phyogs gcig pa shes bya ba 大乘觀想曼拏羅淨諸惡趣經
dkon mchog ta la la'i gzungs 大方廣總持寶光明經||| 大方廣如來藏經
hams cad gsang ba shes bya ba rgyud kyi gyal po 一切祕密最上名義大教王儀軌
legs par grub par byed pa'i rgyud chen po las sgrub pa'i thabs rim par phye ba [To.807, P.431] 蘇悉地羯羅經||| 蘇悉地羯羅經
nyis su med pa mnyam pa nyid rnam par rgyal ba shes bya ba'i rtog pa'i rgyal po chen po 無二平等最上瑜伽大教王經
pal rdo rje snying po rgyan shes bya ba'i rgyud kyi rgyal po chen po 金剛場莊嚴般若波羅蜜多教中一分
pung bzang gis zhus pa zhes bya ba'i rgyud 蘇婆呼童子請問經
rNam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul ba byin gyis rlob pa shin tu rgyas pa mdo sd'i dbang po rgyal po zhes bya ba'i chos gyi rnam grangs 大毘盧遮那成佛神變加持經
rdo 'phangs pa'i mdo 大乘遍照光明藏無字法門經
rgya cher rol pa 方廣大莊嚴經
rnam par snang mdzad mngon par byang chub par gtogs pa'i mchod pa'i cho ga 大毘盧遮那佛説要略念誦經
sangs rgyas kyi snying po [To.514/854] 諸佛心陀羅尼經
tshe dang ye shes dpag tu med pa'i snying po 阿彌陀鼓音聲王陀羅尼經||| 阿彌陀經
yon tan bsngags pa dpag tu med pa [To.679/851] 無量功�陀羅尼經

korean translation of buddhist texts

Ch'oesangsûng-ron 最上乘論
Chinsim chiksôl 眞心直説
Chinyôk Hwaômgyông-so 新譯華嚴經疏
Chogye Chin'gak kuksa ôrok 曹溪眞覺國師語録
Haedong kosûng chôn 海東高僧傳
Hamhô tang Tûkt'ong hwasang ôrok 涵虚堂得通和尚語録
Hwaôm ilsûng pôpgye to 華嚴一乘法界圖
Hwaôm non chôryo 華嚴論節要
Hyôn chông non 顯正論
Ijang'ûi 二障義
Il-do ûi 一道義
Kang Wôn'gakkyông palsa 講圓覺經發辭
Kanhwa kyôrûi ron 看話決疑論
Kisillon so 起信論疏
Kye ch'osimhag'in mun 誡初心學人文
Kûmgangsammaegyông 金剛三昧經
Moguja susimgyôl 牧牛子修心訣
Ogahae sôrûi 五家解説誼
Ogahae 五家解
Paegun hwasang ôrok; 白雲和尚語録
Palsim suhaeng chang 發心修行章
Pyôlgi 別記
Pôpchip Pyôrhaeng Nok Chôryo Pyôngip Sagi 法集別行録節要并入私記
Pôphwa chong'yo 法華宗要
Pôpkye toji ch'ongsu-rok 法界圖記叢髄録
Samguk Yusa 三國遺事
Simmun hwajaeng non 十門和諍論
Sinp'yôn chejong kyojang ch'ongnok 新編諸宗教藏總録
Sôn'ga kwigam 禪家龜鑑
Sônjong Yônggajip kwaju sôrûi 禪宗永嘉集科註説誼
Sônmun yômsongjip 禪門拈頌集
T'aegak kuksa myohilmyông 大覺國師墓詰銘
T'ang Ta-chien-fu-ssu ku-ssu-chu fan-ching ta-te Fazang ho-shang chuan 唐大薦福寺故寺主翻經大徳法藏和尚傳
Taebanggwang wôngak sudara ryoûigyông sôlûi 大方廣圓覺修多羅了義經説誼
Taegak kuksa munjip 大覺國師文集
Taesûng kisillon pyôlgi 大乘起信論別記
Wôn'gakkyông kyôngch'an so 圓覺經慶讃疏
Wôndon sông pullon 圓頓成佛論
Yusim allak to 遊心安樂道
Yusôk chirûi ron 儒釋質疑論
Yôlban chong'yo 涅槃宗要

japanese buddhist texts

Ben kenmitsu nikyouron 辯顯密二教論
Gyourinshou 行林抄
Hasshuukouyou 八宗綱要
Hizouhouyaku 祕藏寶鑰
Houkyouki 寶慶記
Kegon gokyoushou shiji 華嚴五教章指事
Kegonshuu shousho byou immyouroku 華嚴宗章疏并因明録
Shoji jissou gi 聲字實相義
Shokyou youshou 諸經要抄
Touiki dentou mokuroku 東域傳燈目録

the confucius institute internet advert what is it?

2011-04-04T11:34:00.000-07:00

just seen a advert on the internet for the confucius institute, was wondering what that was about, i have never heard of the confucius institute before.

i do know that confucious was a famous chinese poet or thinker of sorts, who is credited for lots of quotes of wisdom.

always reminds me of the word confusion in a way, the system of confucius was called confucianism, i quite like some of the sayings that come out of these systems of though from the orient.

Shaolin Yi Jin Jing Training Exercises/Meditation Workout zen buddhist

2011-03-23T10:20:00.000-07:00

Shaolin Yi Jin Jing Training Exercises/Meditation Workout, was looking at some of these type of spiritual body training exercises as being useful to your zen meditations, as a way of strengthening your spiritual body through stretching your physical body and muscles.

there is a comprehensive youtube description about this video below the video that goes into details about what is going on in the video, all in all it looks like a effective and gentle way to work out the body and spirit at the same time, as you focus your mind while doing these exercises, you can also do zen meditation and see what thoughts arise in your subconscious but do not be ruled or controlled by these thoughts but let them come and go and new thought arise, this is why i say this physical exercise can also be spiritual exercise like zen meditation.

Shaolin Yi Jin Jing Muscle & Tendon Changing Classic

(youtube video description)

"The basic purpose of Yijinjing is to turn flaccid and frail sinews and tendons into strong and sturdy ones. The movements of Yijinjing are at once vigorous and gentle. Their performance calls for a unity of will and strength, i.e. using ones will to direct the exertion of muscular strength. It is coordinated with breathing. Better muscles and tendons means better health and shape, more resistance, flexibility, endurance, and is obtained as follows:

- postures influences the static and nervous structure of the body
- stretching muscles and sinews affects organs, joints, meridians and Qi
- torsion affects metabolism and Jing production
- breathing produce more and better refined Qi
- active working gives back balance and strength to body and mind (brain, nervous system and spirit).

The Yì Jin Jing (Chinese: ???; Wade-Giles: I Chin Ching; literally "Muscle/Tendon Change Classic") is a qìgong manual most notable as the source of the attribution of Shaolin Kung Fu to Bodhidharma, though this has been doubted by several martial arts historians.

Pan Wei was a devoted student and practitioner of traditional Chinese medicine, and his treatise in the form of- a preface reflects his vast knowledge of this subject. It is common knowledge that within the works of Lao-Zu, Chuang Zu, and even Mencius, many references are made to the ancients practicing various forms of breathing exercises. Pan Wei says that he had consulted various medical treatises; however, he did not mention that any had been an Indian work translated into Chinese, nor did he mention that Bodhidharma was the source. Indeed, Pan Wei suggests the exercises are more Chinese and Taoistic in origin than Indian and Buddhistic.

Classic Chinese authors tend to insist on the ancient lineage of this practice, but there is no evidence of the connections to Shaolin systems or to a specific routine. Number of exercises tends to change, 18 should be the correct one (according to the 18 Lou Han), but can vary from 10 to 24, to 30"

http://en.wikipedia.org/wiki/Y%C3%AC_J%C4%ABn_J%C4%ABng

In any case, this is a video of a shaolin monk doing the movements - these guys seem pretty qualified as a primary source

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Shaolin monk yoga Bodhidharma stretching qi chi kung qigong gong exercise Yi jin jing yijinjing muscle tendon changing classic chinese Buddhist Buddhism Buddha Temple flexibility health fitness art martial arts ancient meditation meridians organs breathing posture balance mind

Om The Hindu Trinity and Brahman Mind Mantras buddhism

2011-01-26T10:23:00.000-08:00

A mantra is a tool for the mind. The suffix "-tra" designates a tool in Sanskrit. Take the word khanitra. Khan means dig. So a khanitra is a shovel. Man is etymologically related to the word "mental." So, a mantra is a tool or instrument used for mental tasks - it is a spell, an incantation, a verbal formula used to create or destroy mental objects or states. The mantra epitomizes language as an instrument that creates the illusion of reality or destroys that illusion, language as iconographic and iconoclastic. The best known mantra from Hindu tradition is Om.

The traditional pronunciation of Om is a single syllable made up of four parts - three phonemes and a period of silence - produced in succession and then repeated. Each part has a symbolic, spiritual, and psychological significance. Taken in order the four parts symbolically represent the Hindu Trinity - Brahma, Vishnu, and Shiva - and Brahman. They also reflect the stages in the spiritual journey: awakening, awareness, renunciation, and union. Reciting the syllable reenacts the quest for union with Brahman, the quest for Samadhi. The mantra is also effective psychologically because the specific phonemes and the silence evoke the deep structures of language that we respond to no matter what our language or our cultural background.

The first sound produced in this mantra is Ah. The Ah represents the power of Brahma, the creator god. Brahma as the lowest in status of the Hindu Trinity because the act of creation is viewed as a negative act - the physical universe is a distraction from Brahman, it is maya or illusion.

The status of Brahma is similar to the status of the Demiurge in the Gnostic sect of Medieval Christianity. The Gnostics believed that the good forces of the universe were just about evenly matched by evil forces. Existence was a war between good and evil. Since the pleasures of the physical world led one into sin, the Gnostics couldn't accept that a good God would have created the physical world, so they postulated the Demiurge, an evil god responsible for the creation. Gnosis means knowledge, so the goal of the Gnostics was direct knowledge of God, similar to the path of contemplation as described in the Gita. Of course, the orthodox Christian Church branded the Gnostics heretics.

Om Mani Padme Hum youtube video

"The mantra Om Mani Padme Hum (literally: "Aum, to the Jewel in the Lotus, hum) is recited by Tibetan Buddhists to invoke Chenrezi, the Bodhisattva of Compassion. Repeating this mantra accumulates merit and eases negative karma; meditating upon it is believed to purify the mind and body.

Spinning prayer wheels, physical or digital, are believed to confer the same benefit as speaking the mantra. It is often recited with the aid of a mala (string of prayer beads.)

namo amitabha!

PS: I know many of you have been requesting me to make a video thats 24 minutes longer.But iam sorry to say that youtube doesn't allow videos that are more than 10 minutes longer.
Well,if youtube changes this rule,i shall upload the longer version. :)
Also,this song is from the album,'Tibetan Incantations' by various artists.You could buy the album CD only from www.amazon.com"

Brahma, however, is not seen as evil in Hinduism, but as the power of Brahman that is responsible for the creation of maya.

The first stage of the spiritual journey is awakening and this is represented by the Ah sound also. The initial sound of the mantra is parallel to waking consciousness, recognition of the world of experience. If we look at this phoneme in the widest possible context, the sound may be heard as an almost involuntary exclamation in all cultures and languages - Ah, is the exclamation that denotes discovery. Wherever one is in the world one will hear people who see something for the first time, people making discoveries exclaiming, "Ah!" Thus it is a most appropriate phoneme to begin the mantra.

The second sound in the mantra is Oh. The Oh represents the power of Vishnu, the sustainer god. Vishnu is the Lord of Maya. It is his role to keep the illusion from falling into a chaos of injustice and suffering. Since all that can be experienced and all that can be thought is considered to be illusion in Hinduism, then everything can easily change. The illusion of reality is incredibly plastic. Actions, words, and thoughts can change the nature of this illusion of reality, so the uninitiated can believe that actions, words, and thoughts can change reality. Because of this mutibility, a sustaining force, Vishnu, is needed so that selfish and cruel people will have an opponent when they try to manipulate reality for their own benefit causing suffering and injustice. Using this power is magic.

The power that can be derived from the manipulation of the illusion of reality can be illustrated by looking at the power of a historical figure whose motto was a statement that recognized the plastic nature of maya. Hassin I Sabbah was a leader of a ferocious warrior sect of Muslims during the Crusades and his motto was, "Nothing is true, everything is permissible." Sabbah had an unusual boot camp that he used to train his soldiers. He built a beautiful walled garden. Inside was exquisite food and drink, beautiful women. His recruits lived in this pleasure garden for a while and then Sabbah kicked them out telling them that they had been in heaven and to return they must fight bravely and well. When the English Christians met these soldiers in battle, they were amazed at the overpowering determination of these followers of Sabbah, who was also known as the Old Man of the Mountain because his mountain-top fortress couldn't be broached. The Christians were told that these young men were called the Hashashin.

This Arabic word is difficult to pronounce for English speakers, so by the time the Crusaders returned to England, they were telling stories of the fierce assassins. That's the origin of the word.

It is the role of Vishnu to sustain the illusion in order to counter the force of magic, the selfish manipulation of reality. Vishnu is the enemy of the magician. It is Vishnu who comes to earth as a avatar to set things right. He is Krishna in the Bhagavad Gita.

The second stage of the spiritual journey is awareness and this is represented by the Oh sound also. The second sound of the mantra is parallel to sleeping consciousness, recognition of the world of dreams and of the power of the imagination. Recognition of the power of magic and illusion. If we look at the sound of this phoneme in the widest possible context, this sound may be heard, as well, as an almost involuntary exclamation in all cultures - Oh, is the exclamation that denotes wonder. Wherever one is in the world one will hear people who are feeling awe or are filled will reverence after witnessing a great work of art or a illusion by a master illusionist. They will be exclaiming, "Oh!" Thus it is a most appropriate phoneme to follow Ah in the mantra.

The third sound in the mantra is MMM. The MMM represents the power of Shiva, the destroyer god. Shiva is Lord of the Void. Just as the plasticity of the illusion of reality can contribute to injustice and suffering because it can be changed by actions, thoughts, and words; actions, thoughts, and words can also cause injustice and suffering by too rigidly defending the illusion of reality. Shiva is the liberator who helps to defeat the oppression put on us by the physical universe. The suffering caused by disease, old age, hunger, and poverty are the enemies of Shiva. Shiva destroys the illusion of reality when reality become too oppressive and allows political action and magic to creep in.

The third stage of the spiritual journey is renunciation and this is represented by the MMM sound also. The third sound of the mantra is parallel to dreamless sleep, the peaceful embracing of nothingness, release from the restrictions of both the physical world and the mind. If we look at the sound of this phoneme in the widest possible context, this sound may be heard, like the first two, as an almost involuntary exclamation in all cultures and languages - MMM is the sound of doubt. Whenever someone begins to be disillusioned, begins to see through the magician's trick, begins to see that what he or she thought was the truth was in fact someone's political agenda, he or she says, "MMM." Thus it is a most appropriate phoneme to follow Ah and Oh in the mantra.

The fourth part of the mantra is not a sound but the absence of sound. The silence that follows the three sounds represents Brahman. We can receive no information about Brahman, yet Brahman is behind all information, like silence is always behind all sound. Think of how silence is often the most eloquent of communications and the most informative. The richest and most profound of nonverbal gestures is often simply silence. Thus it is a most appropriate for silence to follow Ah, Oh, and MMM in the mantra.

Think about ordinary, everyday experience. Notice how often you see new things - Ah -become interested for a moment -Oh- lose interest- MMM- forget - - then begin again. Life is the is mantra OM, repeated continuously.

OM - Mantra chant youtube video

"Om is the symbol for the whole universe. It carries three basic sounds: A-U-M. These three basic sounds through which all the sounds have evolved.
So Om is the basic trinity of sound, the synthesis of all the basic roots.
That's why Om is considered the secret mantra, the greatest mantra, because it implies the whole existence,
it represents the sound of soundlessness, the beauty of silence.

OM represents the music of existence, the soundless sound, the sound of silence. OM represents the inner most music of our being, the inner harmony,
the inner humming sound which happens when our body, mind, soul are in deep totality, when the visible and the invisible, the un-manifest and the manifest, the relative and absolute, the-outer and inner are in deep togetherness.

To become one with OM-the music of existence is to attain fulfillment."

The Bhagavad Gita How to Know God and How to Act

2011-01-26T10:00:00.000-08:00

The two main characters in the Bhagavad Gita are Krishna and Arjuna. They are in a chariot on the Battlefield of Duty. Arjuna has been trained since childhood in the martial arts and he is the leader of an army about to go into battle in a righteous war. Krishna is an avatar, an incarnation of Vishnu who is one of the Hindu trinity, the personae or masks of Brahman.

The word "person" derives from the Greek persona which means mask. Interestingly, the first time "person" was published in English, it was used in a theological context to refer to the Christian Trinity as the persons of God. In this context "person" meant mask, and if the Father, Son, and Holy Spirit are "masks" of God then what is behind them? This sounds very much like the Hindu concept of Brahman.

Just before the battle is to begin Arjuna begins to have doubts about the morality of fighting especially because the opposing army is led by his cousins and childhood teachers and old friends (and since he also knows that his charioteer is really Brahman). He questions Krishna about his dilemma and the rest of the Gita is their conversation about the relationship between political duty and the religious life. It is an allegorical debate between the human being and God about how to know what is right and how to act.

Basically, Krishna describes two paths to salvation to Arjuna: the path of contemplation and the path of selfless action. Krishna advocates the second path, also known as the path of Karma Yoga, for Arjuna.

The path of contemplation is the mystical route to spiritual knowledge. It is the attempt to turn inward and ignore the distractions of maya in order to obtain a direct intuitive knowledge of Brahman. The goal is Samadhi which literally translates "a bringing together." This goal is the total disappearance of all that is not Brahman - all objects of sense and objects of thought including the self cease to appear to exist - all is Brahman.

But Krishna does not advocate this path for Arjuna; it is not his fate. Arjuna was born into the warrior caste and it is his duty to fight. But he must fight absolutely selflessly, without any attachment to the fruits of his labor. Krishna says again and again that Arjuna must make no distinction between killing and being killed but must act nevertheless.

Think about the difficulty of this. Imagine being involved in hand-to-hand combat with the terrors of the battlefield all around you, yet you are to be careless of your possible death and the deaths of those whom you kill because you know that all is illusion. You must act because that is the fate you were born to but you must not act out of the desire to win or the fear of losing. Do this, says Krishna, and you will reach salvation.

The Bhagavad Gita

krishna and arjuna from the bhagavad gita indian holy book brahman hindu ancient asian religions

Philosophy and Reality In Zen Buddhist Thought and Hindu

2011-01-22T14:56:00.000-08:00

The logical positivist position has been attacked from another perspective as well - language. Theories of linguistics and discoveries in anthropology in the late twentieth century have influenced a philosophical system, language philosophy, that postulates a deeper foundation for the human concept of reality than the evidence of the senses. And the study of the deep structures that strongly influence our conception of reality shed a new light on the ideas of the Bhagavad Gita.
It all begins with the concept of archetype.

Gudo Nishijima Roshi on Matter vs Reality

Archetypes are images that are created by human beings in the widest imaginable of contexts - the human context. Wherever human begins exist even if their society has never had contact with the outside world, and even in the minds of individual human beings who have never been exposed to cultural artifacts, certain images recur. These images range from complex narrative structures like the quest myth and the hero myth to characters like the earth mother goddess. These images are found in the visual arts, literature, songs, folktales, and even dreams. There have been an abundance of theories about the origins of these images ranging from the assertion that they are evidence of a supernatural world that leaks into the physical world through the agency of the human mind to the assertion that it's our biological structure or the physical structure of our brains that create these images. But the bottom line is that, whatever their origins, archetypes do exist.

But deep linguistic structures go even further than archetypes. Even concepts like a dualistic world view that are universal in human cosmologies and even the basic structures of grammar that can be found in all languages are evidence that there are universal influences on the way we see the world. And these influences precede our physical experience of the world.

Claude Levi-Strauss wrote one of the first books that illustrates the concept of deep structures, The Raw and the Cooked. His study examines an extremely wide range of human experience and shows that humans always view the world in terms of binary opposites, even when there is no empirical reason to do so. For example take the binary opposites "hard and soft." On first glance this duality seems reasonable enough - there are, in fact hard things and soft things in the world, and this distinction can certainly be demonstrated empirically. But what about a stale dinner roll? Is it hard or soft? Well, it depends on the context doesn't it? A stale dinner roll is certainly a hard kind of bread, but on a plate of uncooked pasta, it's the softest thing on the plate. There is certainly a range of hardness that can be measured empirically and a hierarchy can be constructed that arranges the world in order from softest to hardest, but where does one draw the line? Between brick and wood? So is wood soft? The concept of dualism, then, doesn't seem to be derived empirically from nature but linguistically from language.

This is where the language philosophers begin. They too reject metaphysics. The universe is not made of matter or spirit or matter and spirit; the universe is made of language. We, as human beings, see the world through the lens of language. Language precedes experience, the basic - deep - structures of language are hard wired into our brains when we are born. We are not born tabula rasa but with a wealth of structures and perhaps even stories and images - archetypes - born within us.

For the Hindu, the theories of the language philosophers are easily accommodated. The world of illusion - the physical and conceptual worlds - is called maya in the Bhagavad Gita. The term means simply illusion. But there is in Hindu culture an archetype of the ultimate maya, Mahamaya, the earth mother. The earth mother is often presented as the personification of language - the Mother Tongue. And it is Mahamaya who is responsible for the appearances that make the physical and spiritual world seem to exist. But remember, Mahamaya herself is illusion, and behind the illusion she is Brahman. So the Hindu would agree with the language philosophers that, yes, the universe is made of language, and that is why it's a fiction.

Reality & Sensory Experience ~ Shinzen Young

Shinzen shares that he usually doesn't talk about "reality" . He prefers talking about sensory experience because it is based on his own and others investigation over many years. Scientists and philosophers can't agree on what reality means, accordingly Shinzen usually limits what he shares to what he knows is sure. He then shares what he knows for sure, then makes a wild conjecture as to what's really "out there", "for what it's worth". Filmed Nov. 2009 at Mt. Carmel Spiritual Centre in Niagara Falls.

Zen Buddhism and The Eastern Mystical Traditions Bhagavad Gita

2011-01-18T15:51:00.000-08:00

The Eastern mystical tradition isn't the only affront to dualism. In the West, the logical positivists also deny metaphysics.

In fact, the logical positivist world-view might be considered the orthodox world-view today. When people claim that they believe in the scientific world view, they make an error in diction. Science has no world-view; it's not a philosophical system. But logical positivists make the leap of faith to the position that the constructions of science should be accepted as a description of reality.

They claim that we should accept the evidence of the senses as a starting point and use rigorous inductive logic, deductive logic, and experimental verification to construct a unified description of the interrelationships among phenomena (this is the scientific method), and then we should make the leap that this construct is a description of reality. So, logical positivists do agree with Hindus that metaphysical speculation is a meaningless word-game, but the positivists disagree with the Bhagavad Gita about about the results of rejecting dualism.

Logical positivists claim not to be materialists, yet their position differs from the materialists only in the weakness of the positivist stance.

The positivist position reminds me of a statement made to me by a friend's mother when I was an adolescent. As a young person, I, as I guess most young people do, began to question the orthodox beliefs of my parents. Since my parents were Christians, I began to question and then doubt some of my parent's religious beliefs, but I had no idea what I did believe. I took great solace in a concept that I discovered at that time when I learned of a term invented by Thomas Henry Huxley, apologist for Charles Darwin's theory of evolution.

Huxley coined the term "agnostic" to refer to someone who didn't consider himself or herself to be a theist or an atheist. This was what I was! I didn't know, and that's the etymology of the word. I remember proudly telling a friend's mother (who I didn't know was an atheist at the time) that I was an agnostic, thinking that I would shock her a bit and impress her with the big word I had learned. She replied, " An agnostic is an atheist without [I will use a euphemism here to avoid offense to the reader because of the possible vulgarity and sexism in the term she used] "guts." I was the one who was shocked. But she had a point. An agnostic doesn't believe in God, so he or she differs from the atheist only in the weakness of his or her stance.

Logical positivist are like agnostics in that they act like materialists without claiming to be so. But if it walks like a duck and talks like a duck . . . So, I do think that logical positivists may be considered materialists without "guts." However, perhaps the inverse can be said about the Eastern mystical tradition. Perhaps, from a Western perspective, the Gita presents idealism without "guts."

hindu thinking on the nature of reality and brahman

2011-01-18T14:05:00.000-08:00

When I was in college I had a philosophy professor who always used the piece of chalk in his hand to illustrate the concept that he was teaching. I remember the particular brand of chalk - AN DU SEPTIC - because the professor always pointed out the indented letters on the side of the piece that he was holding and often voiced his mystification about what the brand-name meant. (He was a language philosopher). And it really was good chalk. When I became a graduate student and began to teach, I used the same brand of chalk and it was far superior to the chalk that the institution where I now teach uses. It didn't break, create dust, and it lasted a long time. Perhaps the crumbly, dusty chalk today is a result of budget cuts, or maybe they found that an ingredient in AN DU SEPTIC chalk was a carcinogen or something.

Anyway, I remember once when my professor defended the thesis that nouns were non-existent. Of course, he used the chalk as an example. He asked his students to tell him what the piece of chalk in his hand was if one subtracted all the adjectives from it. "It's certainly not the whiteness of this piece of AN DU SEPTIC chalk that makes it chalk because we know that chalk can come in many colors," he said. "It's not the fact that this is cylindrical that makes it chalk; we can imagine manufacturing chalk in many different shapes: spherical, cubic, . . ." He would go through all the possible attributes of chalk and never get to its essence. So the professor would conclude, "Therefore, nouns are, in fact, a fiction. All that we have are adjectives."

To get an idea of Brahman, invert my professor's argument. Hindu culture, remember, rejects the existence of everything that can be experienced physically or conceptualized intellectually. Also, remember that the Hindu believes that everything is essentially Brahman and the appearances (the "adjectives" to use my professor's term) are distractions from reality. So when the professor told us that he had proved the non-existence of nouns, to the Hindu, he proved that everything that can be named - you, me, trees, desks, and even AN DU SEPTIC chalk - is, essentially, Brahman.

Brahman illusionary television and reality test zen buddhist thinking

2011-01-18T13:51:00.000-08:00

I'd like for you to watch television as part of an experiment. Choose a show that is realistically presented. If the actors are skilled, the cinematography is effective, and the sets well-designed then, naturally, without any effort on your part, you suspend disbelief. You know that what you are watching is not real, yet you let your mind go along with the fiction. When, for example, a character puts his hand in a fire and says, "Ouch," you - for the moment - believe that he feels pain.

Imagine if Virtual Reality technology were perfected so that the show is presented in three dimensions. Go further and imagine that a machine has been invented that not only presents sights and sounds but tactile experiences, smells, and tastes as well. Would it be possible to detect that you are in the midst of a fiction? I think so, and detecting this falseness is the purpose of this experiment.

Now, as you are watching the television show attempt to escape from your suspension of disbelief. It may ruin the show for you, but try it as an experiment. Look for clues that what you're watching isn't real: bad acting, anachronisms like a jet trail in a cowboy show. Attempt to see through the illusion of reality that the creators of the show have attempted to construct. After a while you will find that you are watching a completely different show. In some ways your new consciousness can make the television presentation more interesting, especially if the show is bad, because you begin to become more critically aware of the efforts that went into making the show. A serious show - if badly made - can become hilarious. You will notice the editing and may even imagine yourself to be the editor of the videotape and feel some of his pride in a job well done. You will watch the actors acting and begin to appreciate their skills or lack of skills in their attempts to create the verisimilitude that captures your imagination and almost forces you to believe that the world you are watching is a real world.

Now, to end the experiment and to experience its final stage, turn away from the TV and look at the real world. Look at how the people you know are acting. Look around at the furnishings of your house. Listen to the sounds coming from outside. Take a walk around your yard. For a little while the awareness of artificiality lingers. The techniques you practiced while watching TV stays with you and - for a few moments - the real world feels like a fiction. You are on your way to an experience of Brahman.

Taoist organic alchemical movements Dragon Tai Ch'i Chuan

2011-01-17T15:38:00.000-08:00

Dragon Tai Ch'i Chuan is an older version of Tai Ch'i practice that involves the usage of the spine in a serpentine motion. Its movements are compact and coiled. The Qi flows freely from the various meridian pathways with the breath and the motion.

It is said that the Dragon Tai Ch'i predates the Chan Style Tai Ch'i and it is directly transmitted from the Wudong Mountain.

For example the movement of the Wild Horse Parting Its Mane actually evolves from the movement of Dragon Soaring with the arms opening to the diagonal corners. Since Dragon moves in a zig zag pathway, this floor pattern of moving is still retained in most classical Tai Ch'i Chuan when one is performing the Wild Horse Parting its Mane.

With the practice of Dragon Tai Ch'i Chuan, one can trace the evolution of the early Taoist organic alchemical movements to it present state. The proto-alchemical movements focus on reversing the flow of the procreative fluid from the spinal column back up to the brain. This is called the gathering of the flowers to the crown. It is the reversal of the life force from creating one's own immortal fetus that the ancient Taoist want to master. To excel in one's ability to fight in doing the Dragon Tai Ch'i Chuan is only a side effect of the central concern of achieving immortality.

At present there are a handful of Dragon Style Taiji players with most of them residing in China.

Sinew Ligament Transformation Work Chan Buddhism ( Japanese Zen)

2011-01-17T15:36:00.000-08:00

According to several oral traditions, the Yi Jing Ching was originally transmitted by the Indian monk, Bodhidharma. Upon his banishment from the Liang empire, he arrived at the Shaolin temple to find that the monks there were weak and could not even sit through the tiring Ch'an meditation sessions.

He instituted the practice of Yi Jing Ching--the meaning and content of which is quite similar to that of the Yogic stretches and Asanas.

It is a historical fact that Bodhidharma came to China and brought with him the direct heart to heart transmission of Chan Buddhism. ( Japanese Zen).
The practice of Yi Jing Ching improves the overall strength of body ligaments and connective tissue through vigorous breathing and slapping of the body along the meridian pathways, the energy routes of the body.
The Qigong Stance "Drawing the Bow as if shooting a hawk "

This particular Qigong movement, Drawing the Bow, stimulates the flow of lung Qi/energy.

One tunes the lungs by gently stretching open the arms and gazing at the fingertips. This motion creates a gentle lengthening of the spine, thus reducing the pressure on the neck vertebrae.

The Qigong postures assist our flow of Qi by shaping the body and stretching the Qi meridians.

Dan Tao Qigong derives its principles from the meridian system found in Traditional Chinese Medicine combined with the Theory of the Five Elements. By holding the body gently in various positions, one can enhance the flow of Qi and blood to the different areas of the body.

Since the lungs have the protective function in TCM, Traditional Chinese Medicine, the martial-like postures suggest to the brain a fighting spirit of the lungs as a defense against invading infections.

the healing sounds buddhist meditation

2011-01-17T15:14:00.000-08:00

The following are three of the Six Healing Sounds:

XU: This is the sound of the Springtime, the bursting forth of leaves from the trees. This sound opens the meridian of the liver, dissipating and subduing anger. Facing the East, the practitioner gentles exhales with the sound of Xu, like the wind brushing against the trees, sweeping away the smoky passion of anger...

HO: This is the sound of the Summer, the fire and passion of the heart. This is the sound of steam escaping from a deep tea kettle. It tonifies the heart and the circulation....

FU: This the mid-summer, the sound of the earth, wind blowing in the deep canyon. The sound assists in the digestive functions of the spleen/pancrease.

Why do we practice the Healing Sounds?

In our daily lives, the high stress environment creates tremendous heat in our internal organs. The causes for the overheating are numerous: overeating, pollution, radiation, anxiety, loneliness and postural misalignment. Overly vigorous exercises also harm the heart and deplete the kidneys of their essence. These factors start to cause the organs to contract and harden, thus impairing their ability to function. And so begins the downward spiral towards many chronic sicknesses of degeneration.

How do the Six Healing Sounds work in releaving the overheating of the internal organs?

Simply through the effects of exhaling with deep breathing through the digestive tracts along with the cooling sounds opening the throat to its most relaxed state. Also, at the level of the organs, the resonating of the sounds induces a synergetic ripple between the sounds and the organs which induces a further relaxation response from the body and the internal organs.

The ancient Taoist masters vividly experienced that each internal organ possessed its own consciousness and spirit. There is the watery spirit of the kidneys and the fluid spirit of the heart; they are conscious and can be accessed through specially designed sounds and movements.

yoga spiritual science

2011-01-16T04:57:00.000-08:00

The frontier scientific developments have been progressing fast, but it is difficult to predict which direction they will push the image of man in the Universe. Wherever the nature of man has been probed deeply in Eastern or Western tradition, the fact emerging is that duality of his experience. He is found to be both physical and spiritual, both aspects being real. Aldous Huxley wrote the perennial philosophy which reveals the inner core of all the world's religions-Eastern and Western, ancient and modern. It recognizes a Divine reality, substantial to the world of matter and mind, finds in the soul something similar to or even identical with the Divine reality. It places man's final end in the knowledge of the immanent and transcendent ground of all things. Huxley opines that man can under certain conditions attain to a higher awareness, a cosmic consciousness in which state he has immediate knowledge of Reality underlying the phenomenal world in respect of which it seems appropriate to use such words as infinite, eternal and divine ground or Godhead.

The esoteric perennial philosophy forms an intermittently visible stream which has had a profound effect on Western civilization. Willis Hermann gives a graphic account of this situation. Says he, "Thales, Solon, Pythagoras and Plato journeyed to Egypt to be initiated into its then ancient mysteries. Much of it is woven into institutionalized Christianity. In its Hermetic, Cabbalistic, Sufic and Rosicrucian forms, it affected the history of Middle East and Europe. Its freemasonry symbolism in the great seal of the United States testifies to its role in the formation of this nation."

What we need today is a re-examination of science in terms of its fundamental Metaphysical assumptions. Today science is limited biased in its out-look. It is true that modern science has generated technology, has placed man on the moon, has devised new organisms. But in terms of human consciousness it does not tell us much. To recognise that consciousness is casual even though it is not physically measurable is an important factor in science of Yoga.

In the introduction to Teilhard De Chardin's book, Julian Huxley writes, "The different branches of science combine to demonstrate that the universe in its entirety must be regarded as one gigantic process, a process of becoming, of attaining new levels of existence and organisation in which can properly be called a genesis or evolution. Teilhard De Chardin likes to use a pregnant term Hominisation to denote the process by which the original proto-human stock became and is still becoming more truly human, the process by which potential man realised more and more of its possibilities, hence the future evolution lies in the expansion of human consciousness".

Dr. Capra in his book, "The turning Point" writes that we are reaching a time in our society, when the old values and the old views of the society are no longer adequate and they no longer represent what has been proven both in science and human studies. Endorsing this view, Teilhard De Chardin says, " The age of nations has passed. The task before us, if we are not going to perish, is to build the earth. We need to build this earth based on Universal values that transcend ideologies and religions, that are based on human dignity, compassion and search for peace and preservation of life. Beyond the political borders are citizens of the entire world and each human being has the responsibility of promoting that planetary consciousness."

Dr. Khorana recently cracked the genetic code, the system of correspondence between the Nucleotide sequence in DNA of which the genes are made and the amino-acid sequence. The deciphering of this genetic code will help us to understand the mechanism of making the great variety of protein molecules in a living being, according to the instructions coded in the DNA Molecules. This will eventually give man the power to control the biochemical reactions in the body, thereby controlling diseases and specific morphological characteristics. Molecular biology like nuclear physics has opened up new possibilities for man either to improve himself or to degenerate. Maharishi Patanjali himself a great Yogi who lived in the 3rd century B.C. says in a simple aphorism of his yoga Sutrasjatyantara parinamah Prakritya purat.

The transformation of one species into another takes place by the filling in of Nature. By this Patanjali means that even a unicellular amoeba is a potential man or God. But at its present stage its greater faculties are in a potential condition only. One Species evolves into a higher species by the filling in of its potentialities into more active expression. This, according to Patanjali, is the nature of evolution. Man acquired developed mind and intelligence by the filling in of Nature. By conscious efforts he can further fill in nature and evolve himself into a Superman.

What has all this to do with the cracking of the genetic code? Yes, it has much to do. In the manufacture of the artificial gene, the Nucleotide process still remains a mystery. Let us hope that this obstacle may be overcome. Then the advanced molecular biologist may dream of a cosmic gene laboratory. If this dream turns into a reality do you know what the scientist or the biologist can do? He takes new genes from the laboratory and fill them into the human body through injection either to cure disease or to transform human nature. See the similarity between the filling in of genes as adumbrated by science and as advanced by yoga. In Yoga nature does the work of filling in very skilfully but the process is slow and steady. In science man can hasten the process of filling in but to what consequence nobody knows. Man sooner or later gets the power of filling in either to cure disease or to transform human nature. He may transform man into a demon or into deity. But most probably as Aldous Huxley foretold he may create golems or he may produce robots as envisaged long ago by Bertrand Russell.

The new field of genetic engineering has recently set an example in warning the world of the dangers inherent in its research and involuntary taking measures to offset them. There are groups and scientists now working to formulate guidelines for the employment of science and technology in general whose advices may be sought not only to avoid disaster but to help realise potential good.

It is said that when an electron jumps from an inner orbit to an outer orbit, it does not appear to pass over the intervening space between the orbit of departure and orbit of arrival. About this peculiar behaviour philosopher Whitehead said humorously, "The electron seems to be borrowing the character some people have assigned to the Mahatmas of Tibet appearing and disappearing at Will." But some of the modern physicists attribute free will as the cause of this mysterious behaviour of the electrons. The Nobel Laureate Schrodinger says, that the inability to explain this behaviour is not merely a practical inability, but is due to the actual nature of things. Thus something like free will is postulated as the basis of natural phenomena. That something which is capable of free will and is the basis of all natural phenomena must be in the nature of consciousness.

Yes, the verdict of Yoga is this, that consciousness pervades the whole Universe and it works right up from the unicellular amoeba to the manifestation of the Superman or God in an evolutionary process, attendant with an ascension towards the development of spiritual possibilities. Consciousness is a trinity it is sat, existence or being: it is chit, knowledge or enlightenment; it is Anand, bliss or beatitude. This sachidanand or the Divine equally exists in man and in Nature, and to realise this is one end aim of human life.

the use of mantra meditation in yoga practice

2011-01-15T08:54:00.000-08:00

The vibrations of sound are essential for our well-being. They are definite health-builders. The invocation of creation vowel sounds make our glands vibrate, thus enabling them to cleanse our system of impurities. Sound vibrations can be so strong as to break walls.

The Bible tells us that at the sound of the trumpets of Jericho, the whole city trembled. It is said that the famous singer Caruso could break wine glasses by sustaining a powerful note. Even patients are brought back to health by sound therapy.

The yogis having discovered the powerful effect of sound vibrations on our system have devised a special yoga sound named Mantrayoga. The Mantras are based on certain word combinations which are chanted in a specific manner so as to produce a salutary effect on our system. The effect of the Mantras is not merely on the physical system but also on the mental and spiritual being. Hence the aim of Mantrayoga is threefold - health of the body, peace of mind and unfoldment of the spirit.

In the beginning was the word, thus is the importance of sound emphasised to us. It is interesting to learn that the formation of the universe out of chaos is brought about by sound. Certain sounds produce different sets of vibrations in the ether. Some of these are of such low frequency that they form particles of what we call matter.

The clairvoyant primitive people actually saw the shapes produced in the ether by sounds. They represented these shapes as the letters of their alphabets. So most of the words and sounds of the early languages actually controlled and represented that which they expressed. Throughout history we learn of the deliberate and effective use of sound. Priests have always employed it creating certain definite reactions on the people by the use of chanting and intoning. In the ancient magical rites words, sounds and shapes were combined to gain certain ends.

In India Jaimuni was the first to pronounce that sound is eternal and that it is the matrix of all creation. The science of sound holds the key to the mysteries of the universe. Even thought is a sound and sound is the cause not the effect of vibration. There can be sound without vibration. Yoga has developed the theory of static sound; in developing this theory it says that there is no vacuum in this universe. Sound changes its property according to pitch, rhythm, volume, speed, frequency, harmony, intonation and utterance. The sound energy has to be organised and channelled in particular ways to produce particular results. Mantrayoga is an attempt to organise and canalize sound energy to produce particular results.

Of all the forms of Yoga, Mantrayoga is, in a sense, the easiest and most effective, provided one is earnest in endeavour and pure in contact. The term Mantra is derived from the roots Mana, to think and Trai, to protect. Mantra is therefore that which protects one from aberrations. Mantras are of the Vaikhari Vak and correspond to the gross plane of matter. Vak is of four kinds, namely, Vaikhari, Madhyama, Pashyanti and Paravak.

Vak ordinarily means speech but its real meaning is sound. The potency of sound has been spoken of in high terms by all writers of antiquity. All Vaks are of four kinds three of which are latent and the last is spoken. There are four stages of speech or Vak in three of which sound is inaudible. Para, Pashyanti, Madhyama and Vaikhari are the four stages of Vak. The first of these is Para, an inaudible sound which is located in the Muladhara. In this stage there is absence of any stress towards articulation.

The second of these stages is Pashyanti where there is a mere stress towards articulation in the Manipura Chakra. The stage of Madhyama is reached when the inaudible sound or Nada arrives at the Anahata Chakra, where the sound is about to form. The last of these stages is Vaikhari when audible sound is heard. It is only at the fourth stage of Vaikhari that men give utterance to speech.

Yoga has recognised two kinds of sound - heard and unheard - Ahata and Anahata - audible and inaudible. Inaudible sound is of far greater potency than the mere audible sound.

Modern science has discovered ultra-sonic waves which are generated by the inaudible sound. The human ear cannot detect a pitch above 10000 to 20000 vibrations per second but the ultra-sonic waves have a frequency of over a million per second. The effects of these waves are manifold and curious. When these ultra-sonic waves are passed through water, they make the water glow as if it were phosphorescent.

As we have inaudible sound so we have invisible colour. Yoga says that "in the realm of hidden forces, an audible sound is but a subjective colour and a perceptible colour is but an inaudible sound". In the cases of completely deaf persons medical science has shown that these sounds are received by and conveyed to the patient's organ of sight through the mind, under the form of chromatic impressions. Regarding this close relationship of sound and colour Yoga further says that "as a string vibrates and gives forth an audible note, so the waves of the human body vibrate and thrill in correspondence with various emotions, thus producing ondulations in the psychic aura of the person which result as an asolian harp which responds to the impacts of emotions and feelings, thus bringing forth the character of the person in colour phenomena, in the form of an aura. As photographs can be taken in a room which is pitch dark by means of infrared rays, so the aura which is said to be formed of subtler matter, may be photographed by means of ultraviolet rays under suitable conditions.

In Mantrayoga Brahman is known as Bindu which possesses a force or Shakti called Beeja; of the union of Bindu and Beeja or Shiva and Shakti is born Nada which is otherwise known as Logos or Shabdabrahma or Pranava. A regular current of sound is incessantly rising from the Muladhara upward and that sound emanates externaally from the very centre of the Universe.

The soul attached to an external life is subject to the working of the senses and is constantly running after sense objects, hence is utterly oblivious of this external ever working sound. When however by the strenuous Sadhana the outward movement of the senses is checked and the vital forces are brought to a standstill, the Sadhaka becomes competent to hear the internal sound.

The central ideal involved in the working of the Mantras is that certain sounds when uttered produce a disturbance in the Akasha which is, in its turn, communicated according to severity of such a disturbance to the higher planes. It is reasonable to suppose that the greater the disturbance, the greater will be communication to the higher planes. The nature of the disturbance cannot be judged from the known laws of physics. All that we can say is that there exists some relationship between sounds and disturbance in the Akasha.

These sounds are known as Beejaksharas. There are various ways of interpreting a Mantra composed of various Beejaksharas. These Beejaksharas are not devoid of force since they are presided over by the Devatas which represent an aggregate of forces. One should clearly understand what particular force is intended to be invoked in a given Mantra.

In Mantrayoga the repetition of God's name, Om or Soham is essential. The repetition with intense feeling brings in its wake absorption in the name itself. The effects of this absorption become visible in what is known as Astasatwika. When a person begins to repeat God's name and his repetition amounts to absorption, tears flow from his eyes, the body trembles and his breath becomes slow. When the mind is thus absorbed in God, his throat is choked with excess of joy, his hairs stand on end, his eyelids become half closed and his look becomes stationary. With the exultation resulting from these, he begins to sing songs of God's praise. Finally his mind is merged in Samadhi.

According to Mantrashastra all the Beejas originate from Parawani which resides in the Muladhara. The force latent in Parawani which is sometimes known as Kundalini becomes manifest in the form of sounds which comprise the 50 letters of the Sanskrit analphabet. The first of all sounds that is heard is Pranava which represents the completeness of sound. It is held to be universal since it comes to mean Prana on this physical plane. Being thus the first of all sounds every sound or Mantra is considered to be its manifestation.

A Mantra consists of certain letters arranged in definite sequence of sound of which the letters are the representative signs. To produce the desired effect, the Mantra must be toned in the proper way according to both sound (Varna) and rhythm (Svara). By Mantrayoga the vision of the sought-for Devata is secured. As the mantra is in fact Devata, only by practice thereof the Devata is realised and no amount of theoretical knowledge will do.

Mantras, when uttered, certain sound vibrations are generated and these vibrations by continuous practice become more tangible till they are able to draw the deity and place it before the worshipper for continued visualization. When the deity is thus realised, the worshipper gains powers supposed to reside in the deity. This is the traditional view.

principles of yoga and philosophy

2011-01-15T08:46:00.000-08:00

Man naturally thinks in extremes or else he reconciles by a patch work and compromise. It is the character of human intellect that it finds it an easy task to distinguish and separate but is clumsy in combining. It feels at ease in pursuing a single idea to its logical consequences and in viewing things from a single standpoint. But to harmonize different ideas in action and to view the facts from different standpoints is contrary to its native impulse, therefore it does that badly, with ill grace and without mastery. The human mind is strong and swift in analysis but it is slow and supple in synthesis. It divides, opposes and places between the oppositions it creates, becomes an eager partisan of one side or another. But to think wisely and impartially and with a certain totality is irksome and disgusting to the normal human mind. This character of human mentality shows itself in the opposition of materialism and idealism in philosophy. Scientific materialism and idealistic monism confront each other as two independent modes of thought. Haeckel and Shri Shankaracharya may be cited as two great representatives of these modes of thought. To the former matter alone is real, spirit is a temporary result of the motions of matter. To the latter phenomenon is a passing shadow on the luminous calm of a single universal spirit. The idealist can give us no satisfactory explanation of the existence of the shadow; he admits that it is inexplicable, a thing that is and yet is not. The materialist also can give us no satisfactory explanation of the existence, he simply tries to trace the stages of its developments and the methods of its workings and covers over the want of an explanation by the abundant minuteness of his observations. But the soul of man, looking within as well as without, is satisfied neither with Haeckel nor with Shri Shankaracharya. It sees the universal existence of phenomena; it sees the universal existence of the intelligence. It seeks a term which will admit both, cover both, identify both; it demands not an elimination of either but a reconciliation. This term of reconciliation is Mahat, cosmic mind or intelligence. The subject matter of yoga is this Mahat and it studies the cosmic mind with its implications, effects and relationship with the human mind and the outside world.

A large number of people, both in the East and the West are genuinely interested in the subject of Yoga. This is natural because a man who has begun to question life and its deeper problems desires something more definite and vital for his spiritual needs than a mere promise of heavenly joys. Those who have lost faith in orthodox religion and yet feel that their life is not a meaningless phenomenon, naturally turn to the philosophy of yoga for the solution of problems connected with higher life.

The philosophy of yoga deals with some of the great problems of life and the universe and so it is but natural to be associated with a spiritual atmosphere. If the doctrines of yoga are studied in the light of both ancient and modern thought, it is much easier for student to understand and appreciate them. The discoveries made in the field of science are especially helpful in enabling the student to understand certain facts of yogic life, for there is certain correspondence between the laws of higher life and the life on the physical plane.

Some teachers of yoga have attempted to meet the difficulty by taking out of the philosophy and technique of yoga, those particular practices which are easy to understand and practise. Many of these practices like Asana and Pranayama are more of a physical nature and when divorced from the higher and essential teachings of Yoga, they are reduced to a mere system of physical culture. This over simplification of the problem of yogic life has greatly minimised the importance of yoga and produced a wrong impression about the real purpose and technique of yoga.

What is needed for the average student of yoga is a clear intelligible presentation of its philosophy and technique which gives a correct and balanced idea of all its aspects in terms of modern thought. The general philosophy and the broader aspects of its technique can be understood by a student who is familiar with the main trends of philosophical thought, and is prepared to bring to his study an open and eager mind. It is only when he enters the path of practical yoga and brings about a new orientation in his thought that he can hope to gain real insight into the problems of yoga and their solution.

The science of yoga is comprehensive in its nature and profound in its doctrines so much so that it cannot be fitted into the frame work of any particular philosophy, ancient and modern. It stands in its own right as a science based upon the laws of the higher life and does not recognise the support of any science or philosophical system to uphold its claims. Its truths are based on the experiences and experiments of an unbroken line of saints and sages who have realised and borne witness to them throughout ages. Although an attempt has been made to explain the teachings of yoga on a rational basis so that the student may be able to grasp them easily, the facts of higher life gained through the practice of yoga, appeal more to the intuition than to the intellect.

The acceptance of authority of the Scriptures by the different systems of Indian thought is an admission that intuitive insight is greater than intellectual understanding in the abstruse problems of philosophy. Buddha emphasises the importance of Bodhi or enlightenment. This Bodhi amounts to realising in life the basic unity of existence. Sri Shankara regards Anubhava or integral experience as the highest kind of apprehension. Buddhaghosh makes Pragna or intuitive knowledge superior to Vignana or logical understanding. Different names are given to this intuitive knowledge which is not due to senses or inference such as Pratibha, Arsagnana, siddhadarshana and Yogipratyaksha. While the dominant feature of Indian thought is its insistence on creative intuition, the Western systems are generally characterised by a greater adherence to critical intelligence.

The cognative experience resulting in a knowledge of the Real is produced in three ways, they are - sense experience, discursive reasoning and intuitive apprehension. Sense experience helps us to know the outer characters of the external world, by means of it we obtain an acquaintance with the sensible qualities of the objects. Its data of the subject matter of natural science which builds up a conceptual structure could describe them. Logical knowledge is obtained by the process of analysis and synthesis which yields conceptual explanation. This conceptual knowledge is indirect and symbolic in character. Bergson opines that logical knowledge takes us away from the individual and the actual into a world of abstractions, while intuitive knowledge gives us an insight into the nature of the real. For by intuitive knowledge we see things as they are, as unique individuals and not as members of a class or units in the crowd. Intuitive knowledge is non-sensuous, immediate and direct. In yoga it is termed Aparoksha which means knowledge that arises from an intimate fusion of mind with reality. It is knowledge by identity and not by senses or by symbols.

The illustration of intuitive insight given by yoga is knowledge of the self to become aware of our Self directly by a sort of identity with it. Self knowledge is the presupposition of every other kind of knowledge whether sensuous or logical. All experience be it cognitive, conative or affective is experience to the I and the I is implicit in all awareness. This I is not the body however intimate it may be. The I implicit in all knowledge is not something either sensed or inferred by logic, but something immediately lived and known by experience.

The Greek aphorism know thyself is akin to the Upanishad precept Atamanum Viddhi. By a process of abstraction we get behind the layers of body, mind and intellect and reach the universal Self. In the philosophy of Upanishad the Self or the Atman is everything; it is even identified with Brahman, the universal soul. In the sixth chapter of the Chhandogya Upanishad, there is a characteristic dialogue between Uddalaka and his son Swetaketu in which all the examples conclude with the famous sentence Tatwamasi, Thou art that; that is to say thy soul is one with the universal soul.

There are certain schools of philosophy which deny the existence of self, and there are a few for which the self is everything. Yoga maintains the reality of self but it is of opinion that the self is a notion which is relative in the sense that there is no self without the Supreme, without an Other which is not wholly Other, a beyond that is within. This relation of the Self and the Supreme varies with the evolutionary level of the individual. For the savage or the primitive man the self is his body, his senses, the whole physical support of his joys and appetites, while the other is all that is not his body. For the man who has learnt to think a little and who no longer identifies himself completely with his physical body, the self becomes a psychic being. His body does not belong to the self but enters the realm of the not self. Then comes a further stage, the one described by Descartes in his famous sentence, Cogito ergo sum; I think therefore I am. Here man has learnt to identify himself with his thinking principle; he has learnt to dominate his body and his emotions which are no more the essence of his self. Through his mental self he put himself in tune with all the thinkers and understands them, whether they belong to the present or the past.

There exists a still higher faculty in man; it rises within him in rare moments of deep self-recollection or a great wave of enthusiasm. This faculty is known as intuition with which I have already dealt. It is constantly present with some of the pioneers of humanity, the great sages, the mystics and the yogis. By impersonal love and by wonderful attunement of his vibrations, man enters into direct communion with the Supreme from within.

Thus there exists an ascent of the self and the Supreme in succession. Each time the I or the self becomes a deeper and more interior reality, the realm of the Supreme with which the self comes into contact, becomes larger and richer. In the light of this ascent one understands better this passage of Chhandogya Upanishad - "This self within the heart is smaller than a grain of rice, smaller than a corn of barley, smaller than a mustard seed ... this self within the heart is greater than the earth, greater than the sky, greater than the heaven, greater than all these worlds. Let us use another image and say that the self is smaller than atom, smaller than the kernel of the atom, smaller than an electron but never-the-less greater than this vast universe." What does all this mean? It means that at one end the self is individual and at the other end it is universal, and the universal is immanent in the individual. In the words of Christ the self is the Kingdom of Heaven which is present in the heart of one and all.

In the gospels many parables are devoted to the Kingdom of Heaven, and this Heaven is not only the paradise of devout people, it is also the divine self in man. It is in this sense that the parables find their significance. The Kingdom of Heaven is at the same time that which is the smallest and that which is the greatest, and the Christ uses in this connection an Image very similar to the Chhandogya Upanishad." The Kingdom of Heaven is like to a grain of mustard seed, which a man took and sowed in his field... which is indeed the least of all seeds, but when it is grown, it is the greatest among herbs and becometh a tree so that the birds of air come and lodge in the branches thereof."

Like the self the Kingdom of Heaven penetrates and vivifies all things, for it is "like unto leaven which a woman took and hid in three measures of meal, till the whole was leavened. Again the Kingdom of Heaven is like unto a pearl for the acquisition of which a merchant sold all that he had." The Kingdom of Heaven is like unto a net that was cast into the sea and gathered fish of every kind...which when it was full they drew to shore and gathered the good but cast the bad away."

Man is indeed an eternal fisher: constantly he casts in the ocean of life the net of his desires, of his thoughts and of his deeds. Most of his activities are vain and the net he draws ashore is almost empty or filled with useless booty. However from time to time he fishes a feeling of devotion, a thought of understanding, an act of sacrifice, a sentiment of love and at each such time he comes a little nearer to the Kingdom of Heaven, to the Divine self within. This Kingdom, this deeper self can only be approached by dint of simplicity and purity, that is why in order to enter the Kingdom of Heaven man must become as a little child and lose all the complications of his inner life. To become as a little child means to pass through a new birth, a birth into the spiritual. Man is born into the world of matter and of necessity but he is to be reborn in the world of spirit and of affinity. This rebirth denotes the spiritual life which is nothing else than the living understanding of the unity that binds us all to our fellow beings and to the rest of the world. This unity may be intellectually perceived as a universal law, a supreme synthesis of ever greater laws. This road is being trodden by the man of science. But this unity has to be felt and realised in the depth of the being. It is this sense of unity, it is this intuitive grasp of unity that characterises the Yogi. Man will have accomplished his mission on earth when he has found his real self, when the great lesson of universal unity has been thoroughly - apprehended.

It is generally accepted that the tradition of Yoga is very old and that it was well established during the Indus valley civilization, about more than 5000 years ago. The world - wide interest in this tradition during the last three or four decades has decisively initiated a process in which yoga is being studied more as a science than as an art.

The vast storehouse of scientific knowledge and the scientific experiment reinforced by a rigorous inductive method is being brought about to bear upon the theory and practice of yoga. In this slow and steady process the interpretation of yogic insights and experiences in modern scientific terms is expected to play the important role of a catalyst.

There has been a renaissance of yoga during the recent past. This rebirth has taken three major directions. The first is the establishment of an nexus between yoga and vedanta. The second is the spread of yoga with its attendant benefits in India and West. The third is the application of yoga as preventive and curative therapy for diseases of body and mind.

Experimental evidence and controlled clinical tests in India and abroad reveal the efficience of yogic techniques in stabilising blood pressure, in controlling cardiac impulse, in rejuveanting the endocrine metabolism and in improving concentration, meditation and efficiency of work.

The latest research into meditation, bio-feed back and chemistry with the discovery of such chemicals as enkephalins has revealed that we hold the key to healing within ourselves. We do not have to rely solely on external forms of therapy. Scientists are now searching for new methods to turn on the switches to increase the endocrine secretions at will. In order to balance the metabolism and nervous system: research indicates that yoga possesses the techniques required to do this. What we need today in a re-examination of science in terms of its fundamental, metaphysical assumptions. Today science is limited and biased in its outlook. It is true that modern science has generated new technology, has placed man on moon, has devised new organisms and so on. But in terms of human consciousness it does not tell us much. To recognise that consciousness is causal even though it is not physically measured, is an important factor in the science of yoga. Yoga affirms that consciousness is not a product of matter but it is causal and fundamental.

Yoga system lays emphasis on the ethical preparation as the fundamental requisite for the sadhak or aspirant who wishes to tread the path of yoga. Yama and Niyama or the moral ten commandments are to be observed by the aspirant who hopes to gain enlightenment in his pilgrims progress. Yoga philosophy warns against seeking siddhis or psychic powers, without a firm moral foundation. Saint Paul also spoke at length on the same matter, using different terminology. He plainly recognises that man has a spiritual body, separable from the physical body and that there are diversities of gifts such as clairvoyance, prophecy, healing, mediumship etc, he emphasises that without a solid moral foundation in one's character, such abilities are as sounding brass of a tinkling cymbal.

Robert Mullers speaks about the four cries of humanity the cry for physical life, the cry for mental fulfilment, the cry for morality and the cry for spirituality. The last cry has not yet been recognised sufficiently. We need an education for global spirituality beginning with the individual and ending with humanity. Spirituality is concerned with the process where by consciousness grows and develops to incorporate and absorb increasingly higher levels of being and this concerns all spheres of life - science, arts, politics, psychology, healing business and education. A holistic global vision should permeate that is at once transcendent and immanent.

Spirituality is yoga and yoga is an experience of the powerful presence of the spirit or Atman. Spirituality or yoga is not static but it is a dynamic process of transformation and growth; it is an integral part of human development towards maturity in both the individual collective spheres.

The principles of yoga philosophy are as follows:

There is the recognition of universal life informed by the cosmic intelligence. There is an unbroken continuity of life represented by various orders of beings of which the individual is only a unit. There is an unbroken line of communication through all these orders so that at whatever stage the individual may be, he will always find the possibility of communicating with the individuals, whether they be incarnate or disincarnate, who represent a further stage than that which he himself has attained. Thus in principle it becomes necessary to believe in masters, initiates and higher beings in an unbroken line up to the Logos itself.

shiva yoga

2011-01-14T19:22:00.000-08:00

The term YOGA has a very ancient history dating back to the chalcolithic age. The inscriptions found in Mohenjo Daro and Harappa have revealed the existence of God Shiva, seated in a yogic posture. The term Minakanna obtained in the inscriptions suggested the early ideal of yogic discipline. In those remote days the yogis noted for their asceticism and discipline, were addressed as Minas. Father Heras observes, "that life of asceticism was practised in the pre-Aryan proto-Indian period, is evident from the fact that one of the inscriptions mentions "the learned Minas who dwell in the caves". Cave-dwelling was not ordinary in those days, when beautifully built brick houses were common. The learned Minas dwelling in caves could not but be ascetics".

Shivayoga has been sponsored by these learned Minas. Three things stand out into bold relief about Shivayoga.

1) It is historical for it has a history of more than 5000 years. It goes back as far as the chalcolithic age. It was prevalent in the Indus valley civilization. And from there it spread to Egypt, Sumeru and other Mediterranean countries.

2) It is democratic in the sense that everybody is eligible to practise Shivayoga irrespective of caste, colour, creed, rank, age and position.

3) It is scientific in the sense that it is entirely based upon the laws of light and electricity.

The term Minakanna is pregnant with meaning. In later days, it was translated into Sanskrit as Animishadristi or unwinking gaze. Crystal gazing is as old as the hills and the belief that it generates magnetism is equally old. It was only in 1850 that Baron John Reichenback discovered this magnetism and described it as odylic force. He announced that odylic force could be generated by crystal gazing and by crystal magnets on the human body and human hands. His experiments were conducted in the natural waking condition of a subject. Since then, odylic force has been photographed and there are reasons to believe that magnetic crystals and human bodies, send forth emanations which can be felt and sometimes seen by similar persons. The Ishtalinga, which is an indispensable means of Shivayoga, is a stone with a glazing covering. Since the steadfast gaze on Ishtalinga generates magnetism, Ishtalinga is a crystal magnet.

Ishtalinga is a miniature of Shivayoga. The worship of Shivalinga, in India, dates from a very long period. The worship of Shivalinga, as we have it in the temples, is the characteristic feature of Shaivism. There is another mode of worship known as Ishtalinga form of worship, and Veerashaivism or Lingayatism advocates this mode of worship. Ishtalinga is worshipped by placing it on the palm of the left hand so raised as to bring it in line with the centre of the eyebrows. Ishtalinga is made of light grey slate stone and to be kept intact it is coated all over with a fine durable paste prepared out of certain ingredients. The colour of the paste is blue-black or indigo. The colour of the naso-ciliary plexus or Ajna chakra situated in the centre of the eyebrows is also indigo. This colour represents Mahat or intuition. The colour of the covering of Ishtalinga and that of Ajna chakra being akin in nature, they act and react upon each other thus enriching the magnetic force or intuitive power. Animishadristi came to be identified with Samyama. Samyama or the concentrated gaze is the secret upon which the whole of Patanjali Sutra hinges. When one has succeeded in mastering this Samyama, one will come into the possession of occult powers. But Samyama is to be practised stage after stage, the higher one is to be resorted to only after the lower one has been won. Samyama should pass from gross to the subtle, from the subtle to the causal, from the outer to the inner, from the inner to the innermost. This gradation has been recognised by Shivayoga. In Shivayoga the process is threefold which involves Samyama on Ishtalinga, Pranalinga and Bhavalinga - the outer, the inner and the innermost. The concentrated gaze of the Ishtalinga reveals the inner light which is known as Pranalinga or Jyotirlinga. The gaze on the inner light leads one to the realization of the innermost light or Bhavalinga. When this innermost light is realized by the yogin, the knowledge of subtle things will be intuitively revealed. The Shivagamas and the Vachana literature of the 12th century, which preserve intact this ancient culture of Shivayoga, speak of its glory and greatness in eloquent terms.

The term Yoga has a variety of meanings but the generally accepted meaning of he term is union or harmony. The term Yoga is derived from the root "Yuj", to join or weld together. Just as in welding two pieces of the same metal are made to become one by the process of heating and hammering, so in Yoga the embodied spirit is made to become one with the universal spirit by certain physical and mental exercises. Yoga then signifies a spiritual condition of universal equality and God Union. When the individual spirit comes in contact with the universal spirit, then it realises its ultimate object of repose and all its movements acquire meaning and significance. Be it noted that, this union or contact is to be established in consciousness alone. If the union is effected through the repetition of Om, Soham or any other name of God, it is Mantrayoga; if through the catches, postures and breath control, it is Hathayoga; if through the control and concentration of the mind, it is Rajayoga; if through the discrimination between spirit and matter, between self and not-self, it is Jnanayoga; if through the development of finer emotions, it is Bhaktiyoga; if through the disinterested performance of actions, it is Karmayoga; if the union is effected through the concentration on the light reflected in Ishtalinga, it is SHIVAYOGA. In all these cases, union with the Universal is the one dominant and recurrent note, however different may be the process.

In Shivayoga the concentrated gaze on the light reflected in the Ishtalinga is of vital importance for it generates magnetic force which helps to galvanise into activity the dormant pineal gland.

The whole process of Shivayoga is directed to the awakening of this dormant pineal gland. It is a rudimentary organ in most people but it is evolving though slowly. It is possible to quicken its evolution into a condition in which it can perform its function of apprehending events comprehensively. It is the organ of cosmic thought as the eye is an organ of seeing and ear of hearing. The mathematical time which is only an illusion produced by the successive states of consciousness as one travels through the eternal duration. In Yoga Shastra this pineal gland is spoken of as the third eye, the function of which takes place through the middle of the forehead, which is marked by he Hindus with a tilak or spot therein. Hence in the symbolic representation of Shiva, we see in the middle of his forehead an opening with red flames issuing therefrom. This third eye or the pineal gland is atrophied in man, simply because his tendency has grown downward and his mind has got immersed in sexual pleasures. This eye and kamic organ are said to be like two pans of a balance, one of which has to kick the beam when the other grows heavy. Only when we outgrow Kama, lust or libido and make it as light as possible, that this pineal gland will reopen, that it will flower out into brilliance.

"We are wonderfully made", says the writer of the Psalms. But how wonderfully we are made, we hardly care to know. Few of us have any idea of the amazing variety and intricacy of the processes that take place in our bodies. We fail to understand the mysteries of our own bodies, which are as it were, nature's crowning master-pieces. The Yoga-science furnishes us with an authentic information of our body in the light of the most modern discoveries of medicine and physiology. The foundations of Yoga are laid in the solid physical structure of the human body. Man's body is indeed a miracle. The different systems that make it an organic whole show an extremely beautiful arrangement of parts and great skill in operation. The most important and complicated of them all is the central nervous system with its stem and innumerable branches spread out in all directions. This gives it an appearance of the tree. The flowers that blossom on this Tree of life are the Chakras and plexuses. The fruits at various places are the ductless glands. The fruit and flower are not visible to the physical eye. Only the bare tree with its branches and branchlets is to be seen. To enjoy the fragrance of the flower and the sweetness of the fruit, that is immortality, definite steps have to be taken. This forms the practical part of Yoga as an occult science.

Physiology has discovered functional hierarchy, and the levels of function are three - the humoral, the autonomous and the voluntary. Of these three the humoral is the basic and it plays an important part in the preservation of the body. The Yoga-science has recognized this fact long ago with an insistence on the electro-structure of the physical body. The humoral has for its essential function the regulation of all the chemical processes going on within the cells and is called metabolism. This function is under the rule of the glandular system. The chemical elements absorbed in food or otherwise are first turned into colloids by the various digestive processes and then passed into the blood, finally to be distributed as reserves by the endocrine glands. The research has been carried far enough to have gained for physiology synoptic vision of the whole humoral system and of the wonderful subtlety with which it meets all the needs of the organism and keeps the specifically human equilibrium. The thyroid deals with iodine, the pituitary with bromine, the parathyroids with calcium, the suprarenals with alkalis, the liver and the pancreas with sugar. The equilibrium is constantly maintained by vitamins. Physiology has ascertained the correspondence of vitamin C with the suprarenal hormones, of vitamin A with the thyroid, of vitamin E with the kidneys and gonads. Vitamin E acts exactly like the hormone secreted by the anterior lobe of the pituitary, vitamin D like that of the parathyroid and vitamin B has an antagonistic action towards the thyroid gland.

The theory of life as combustion is now superseded by one of electrical induction. The body can no longer be likened to a machine run by heat, whose activity is measured in calories; it has become an electric engine. In humoral system electricity is found to play an important part. Since living substance is in its nature colloidal, its isolated particles carry electric charges. These charges constitute a highly differentiated electric lining to the somatic substance of the body, whose chemical and organic complexity it arouses and whose activity it commands. J. C. Bose has already shown the existence and the physiological importance of this electro-structure in the plant, professor D'Arsonval of Paris and Professor Tchijewsky of Moscow have investigated its activity in the animal and in man. Now it has been established that the vital tonus is maintained by the electrical charges inbreathed with the air and carried by the blood from the lungs to the cells. Just as in the body the purely physical function is found to be a dynamic entity flowing along the nerves and ruling organic activity, so has the humoral and cellular function been seen to be equally electric in nature. The colloidal constitution of living substance has for its counterpart an organized lining of electrical charges. The chemistry of the cells and their metabolism has to be maintained by borrowing food and air from the environment. What we really eat and breathe are ions, that is, molecules plus electrical charges. These charges represent an all important factor in the maintenance of the vital tonus of the organism. It is on the basis of the electro-structure which maintains the vital tonus of the organism, the Yoga-science asserts that the physical body could be electrified to such an extent as to be literally free from disease and death. Allam Prabhu, a master-yogi of the Virashaiva faith, who flourished in the 12th century in Karnataka had attained such an electrical body which is known as Vyomakaya.

Physiology has recognized the importance of the middle brain and of endocrine glands. It has therefore set a value upon the pituitary and pineal glands. A special relationship unites the pituitary gland with the roof of the third ventricle on the one hand and on the other the whole system of ductless glands throughout the body. The third ventricle is a narrow slit lying near the base of cerebral hemispheres and separating the two thalami from each other. At the posterior end of this slit a small nodule of grey matter projects backwards and overhangs corpora quadringamina of the mid-brain. This is the pineal gland. It represents all that remains of the third eye which used to adorn the forehead of some of the lizard ancestors in far off times. This type of lizard is found only in New Zealand and it dates back to the end of the Paleozoic period in the Permian epoch. One of this lizard's features is that it has a quite developed third eye behind and between the usual two. This is known as the pineal eye and is represented in man by the pineal gland.

The pituitary gland is situated at the base of the skull with its two lobes, anterior and posterior. The pineal gland is connected with the posterior portion of the pituitary. The pineal gland is like a tiny pine cone about one eight of an inch in size and coloured grey, while the pituitary is about the size of a ripe cherry and attached to the brain by a stalk. The pineal gland is the negative pole being a counterpart of and complementary to the pituitary body which is the positive pole. It is for this reason Yoga-science observes that the pineal is to the pituitary what Buddhi is to Manas, what intuition is to reason. The pineal is of considerable importance for it acts on the nerve endings within itself and through them on the whole middle brain. The function of the pituitary is to control the development of the body to suit the development of the consciousness. It exercises this function through the other ductless glands. The chief change which it brings into organism is the awakening of the genetic functions by stimulating the sexual glands. But the pineal gland is there to prevent the pituitary from awakening the sexual functions too soon and acts as a check on anterior lobe of the pituitary. This is why the pineal is associated with the spiritual nature of man.

The pineal is the seat of cosmic thought. Human thought may be regarded as a result of suspended action, which the subject does not allow to proceed to its full realization. At each step new inhibitions intervene to prevent energy from immediately discharging itself in motive channels. This necessitates introversion or inward storings of energy until little by little thought is substituted for the inhibited action. It would therefore be a pity to confound introversion with an open retrogression, since the latter marks a stage backwards in the line of evolution. Introversion is an indispensable condition of self-realization. It is a rich and luminous simplicity which achieves the dispersion of analysis by surpassing and overcoming it. It is the fruit of the true intuition, the state of inner freedom. Hence in the complete introversion there is no loss of consciousness but a displacement of attention. Consciousness is dynamic, it is in fact something intensely mobile. When the exterior world has disappeared, the circle of consciousness contracts and seems to withdraw into the pineal where all organic functions and all psychic forces meet and there it enjoys unity. Herein lies the secret of Samadhi, herein lies an instrument for penetrating to the depths of functional consciousness or the supernal light.

All nervous energy which is connected with the pituitary is electro-positive and all somatic energy, that is, cellular and humoral which is connected with the pineal is electro-negative and the balance of these two polarised electricities is maintained by the electric ions in-breathed with the atmospheric air. The pituitary is physical in nature while the pineal is spiritual in nature; to raise up the physical to the spiritual constitutes the secret of Sadhana or worship, for by the meeting of the two energies which starts from the one and produce the other is enhanced and fulfils itself. This is how the union or the harmony between the two is achieved by Shivayoga.

The process is as follows: place the Linga on the palm of the left hand so raised as to come in a line with the centre of the eyebrows. Behind the back and just above the head an oil-fed lamp or candle should be placed so that the light of the lamp or candle is reflected in the coating of Linga. With half-closed eyes the devotee should fix his attention upon that light reflected in the Linga, the coating of which is blue-black or indigo serving to widen and deepen concentration. The concentrated gaze generates psychic heat or Tapas which stirs into activity the pineal gland. This produces psychic light or Tejas which, in turn, leads to the release of Ojas or thought force, which is at once a power of vision and power of execution. Shivayoga therefore lands one into a region of effective will and intuitive knowledge where to will is to create, to think is to see.

The pineal gland is an oval shaped body about the size of a pea lying in the middle of the head, behind and just above the pituitary. It contains pigment similar to that found in the eyes and is connected by two nerve cords with the optic thalamus. Since it controls the action of the light upon the body scientists have suggested that it is a remnant of the third eye. The third eye is an enigmatic organ having a universal history. It is the middle eye of Shiva, it is the eye of the Horas Egyptian tradition. It is the horn of the unicorn. The third eye is an organ apparently dormant but innately acquired by mankind, whose awakening is the right of every individual. It is an organ of inner vision which embraces eternity while our physical eyes look before us seeing neither past nor future. He who has opened this third eye can direct and control the energies of matter, see all things in the eternal now and therefore be in touch with causes, reveal the etheric records and see clairvoyantly. It is through medium of the third eye that an Adept can at any moment put himself in touch with his disciple anywhere.

The mechanism of the human body is composed of six systems, namely the nervous system, the respiratory system, the circulatory system, the digestive system, the excretory system and the endocrine system. The endocrine system consists of many glands situated at various places in the body. The pituitary and the pineal are in the head, the thyroid and parathyroid are in the neck, thymus in the thoracic cavity, the adrenals and gonads are in the abdominal cavity. They are called ductless glands because the hormones produced in them are thrown directly in the blood stream. Of all the glands the pituitary and the pineal are the foremost. Physiology and anatomy have already described the various functions of these two glands. But Yoga-science goes a step further and says that the pituitary is the seat of individual consciousness while the pineal is the seat of the universal consciousness. In the normal man these two states of consciousness are not in harmony. To bring about the harmony between these two states of consciousness is the object of Yoga. In Shivayoga the cosmic consciousness descends to meet the individual consciousness through the optic thalamic nerve. The meeting takes place in the centre of the eyebrows or the Bhrumadhya.

When the pituitary and pineal glands have become fully developed and stimulated, their vibrations fuse and stir into activity the third eye, the eye of the soul. This activity provides the mind with a sensitive instrument, a transmitter by means of which vibrations of very differing types can be translated, interpreted and rearranged. This gives man personal access to the wisdom.

During the embryonic development of the human race man's only organ was the one eye, or the etheric eye, with which he used to see all non-solid matter. As the earth solidified man developed his two physical eyes which can see the solid world but his etheric eye or the third eye receded, its etheric sight spreading all over the nervous system and having its seat in the third ventricle of the brain. The earliest people used only that middle eye or the third eye and were known as Cyclops.

As physical eyesight developed, the etheric eyed recessed, but although dormant as the pineal gland, it is only awaiting development and training to be reawakened. This training was a part of deliberate yogic process which was well understood and thoroughly provided for in the ancient wisdom. When the third eye is opened, the individual begins to see all the activities of the etheric plane, and he approaches much nearer to the causes and realities of life. He can see the thought-forms, entities and complex types of life which make up a vast world of teeming energies which the limited capacity of ordinary physical sight is unable to register.

The ancients knew all about the third eye and indicated it on the statues of their Gods by a knob on the forehead. The Egyptians trained the people in the use of this psychic centre in the temple of Maat. The god Maat was vulture-headed, because the vulture has a sight so keen as to be almost clairvoyant. When people responded to this training they became seers. They could see with the trained third eye, right through the body, as the X-ray does and diagnose a disease. All over the East and India, we find statues of historic man of wisdom with a knob or other mark upon the forehead indicating this type of achievement.

The scientists and medical experts have laboured in the field of biology and physiology to find out facts about the pineal gland. They opine that the pineal gland contains the most astonishing qualities which would be of immense benefit, if only we learn how to develop and use them. It can become a window of life through which we can realise a new dimension of consciousness. The pineal gland is a link between the physical body and the nervous system and holds the key to the opening of the third eye or the sixth organ. The third eye, far from being a spiritual symbol is in fact the pineal gland.

Three things emerge from the labour of the scientist and medical experts about the pineal gland:

1) The pineal gland is made up of two types of cells - pineo-cytes and astro-cytes. The latter are found throughout the nervous system, but they are not present in any other gland except the pineal. This is the first peculiarity.

2) Every organ in the human body depends on something else: nothing works entirely by itself. Even the heart which has its own nervous system is governed by magnetic currents flowing from the centre but the pineal, though linked with the brain, is not activated by the nerve cells that surround it. It appears to be activated by messages that reach it from the eyes - messages conveyed by the pupils rather than by retinal images. This is the second peculiarity.

3) The third peculiarity is that the pineal acts as a kind of built-in cosmic ray receiver. Cosmic radiation is now known to exercise a considerable influence over our everyday lives. Probably for this reason, occultism opines that pineal is the seat of cosmic thought.

Occultism suggests that pineal is the uterus of the brain. In sexual reproduction man uses the organs and Chakras below the diaphragm and friction is the mechanism. In the higher creative acts, the organs and Chakras of higher trinity are used. In this higher process, the mechanism is the spiritual discipline and endeavour. Hence the increased creative activity leads to the opening of the third eye.

The human brain has a fundamental resemblance to the human embryo. It represents the component parts of a bodily form, with the repetition of the endocrine glandular pattern which is hermaphrodite. The pineal and pituitary represent the male and female elements, while there are two perfectly formed little breasts, known as the mammary glands. When the pineal and the pituitary are aroused to a new livingness, they are stimulated to the point when finer vibrations and new radiations are set up. These finally impinge upon each other. Then the wonderful marriage within the head, between the pituitary and the pineal takes place. When this happens, the real consciousness is born and the sacred third eye flows into being.

In SHIVAYOGA the steadfast gazing at Linga is of vital importance because it generates magnetism which galvanizes into activity the dormant pineal gland. As a result of a sustained look at Linga, the transmuted energies rise up the nerve channel into the medulla oblongata through the pons, then pass down into the pituitary behind the eyes. The increasing pituitary radiations finally pass through the third ventricle until they awaken the dormant pineal and the third eye lights up between them. Thus SHIVAYOGA teaches us the technique of opening the third eye.

All eyes need a lens to give meaning to the light sensations. The third eye is not exempt and a lens is built into the aura in front of the forehead. The construction of the lens is the part of the necessary discipline that leads to the accurate perception with the organ of the inner vision. The crystal gazing indicates the nature of the mistery. Ishtalinga which is an indispensable aid to Shivayoga is a crystal magnet. For the formation of psychic lens to the accumulation of the material in the aura a focal point is created with the provision of a steadfast gaze.

The human eyes use a lens to concentrate rays of light on a sensitive region of the retina. Here photo receptors register light impression in clearly defined patterns which are then conveyed through the optic nerves by electrical impulses to the brain. It is the optic thalamic nerve that connects the pineal with the pituitary. Light energy flows from the pineal through the optic thalamic nerves to the two eyes. Eyes pour occult forces or unseen emanations which have been discovered by Dr. Oscar Brunler. He showed that the written manuscripts and the great works of the art carry impressions with them, the radiation of the human eyes which pour over them lovingly during their creation. Measuring in degrees biometric Brunler gave an average seize as 350. He found out that Bacon showed 640, Michelangelo registered 689 while Leonardo gave a reading of 725.

The third eye is a four-dimensional organ. Hence it flourishes in a situation in which control of time has become a developed capacity. Any sort of showing down of time will enable activity of the third eye to become facile.

Man is but a spiritual embryo. His potential is immense. Man has powers latent within him and they show everywhere in the paranormal phenomena witnessed as ESP, that is, extrasensory perception. All men manifest ESP when they are asleep. If man could retain consciousness while the physical body is asleep, his psychic powers could be recognised and used up by him. Restoration of that memory or self-remembrance constitutes the unfoldment of the third eye.

Sahasrara or the crown plexus, where the pineal resides, when stirred into activity the Sahasrara becomes the most resplendent of all the centres full of indescribable chromatic effects and vibrates with extreme rapidity thus opening the third eye through the awakening of the pineal. The realm of the Sahasrara is characterised by Chinnada, Chitbindu and Chitkala by life that pulsates, by the light that illumines and by the law that governs.

Finally, Shivayoga Pradipika, a valuable Yoga manual, speaks of Shivayoga as having four aspects - Shiva Bhakti, Shiva Jnana, Shiva Vrata and Shiva Dhyana. Shivayoga in one sense is integral, for it integrates Bhaktiyoga, Jnanayoga, Karmayoga and Dhyanayoga all in one.

Shivayoga Pradipika defines Linga as the connecting and co-ordinating link between Shiva and Shakti or as the unifying principle of truth and will. This concept of Linga is significant and valuable. Shiva is the Sat aspect of reality while Shakti is its Chit aspect. Shiva and Shakti are the transcendent and immanent, static and dynamic, personal and impersonal aspect of reality. There seems to be an apparent opposition between the two. There is no opposition because Sat and Chit become one in Ananda. That is why reality is spoken of as Sacchidananda. The one saving feature of Shivayoga is this that it has endeavoured to resolve this apparent opposition not by taking the aspects one after the other but by ascending to a height of spiritual intuition where the two are melted and merged into a perfect whole.

what is yoga?

2011-01-14T19:20:00.000-08:00

Yoga advances three doctrines which evince the possibility of individual development. The first of these doctrines is universality of consciousness; the second is the doctrine of reincarnation and the third is the doctrine of the septenary constitution of man. Man is a conscious being but there are grades: the unconscious, the conscious, the sub-conscious and the super-conscious. In spite of this gradation consciousness is one and universal. Steady the flame in a gas jet. What is it that makes the atoms of carbon and the atoms of oxygen rush together with so fierce a love as to burst into a flame? It is consciousness. The consciousness of the individual is not the sum total of the consciousness of all the atoms composing his body. The individual has a consciousness of his own. There is a process to expand the individual consciousness so as to embrace the universal consciousness. That process is known as Yoga.

Yoga advances the theory of incarnation because this single life of man is wholly inadequate ot its full development. Yoga teaches that man has not only one life but many lives and that each life is an advance upon the preceding one. Death is only a larger sleep, a sleep needed to give rest to the psychic being. Reincarnation is only the ethical aspect of the theory of evolution. There is a steady and upward climb of life from the inorganic to the organic, from the organic to the sentient, from the sentient to the rational, from the rational to the spiritual. The spiritual fellowship of mankind is the last word of evolution. Jalaluddin Rumi sings of reincarnation in eloquent terms.

I died as a mineral and became a plant,

I died as a plant and rose to the animal,

I died as an animal and became a man.

Why should I fear? When was I less by dying?

Yet once more I shall die as man to soul

With angels blest, but even from angel-hood

I must pass on. All except God must perish

When I have sacrificed my angel soul

I shall become what no mind can ever conceive

Oh! Let me not exist for non-existence

Proclaims in organ tones

To Him we shall return.

The third is the septenary constitution of man. Man is a conscious being and consciousness is the sine qua non of man. There is a sequence of psychological phases of consciousness and the same succession of phases is observed in all evolutionary cycles. In every case consciousness has been found to work through functions which follow each other in definite sequence. There is a sevenfold sequence of phases of consciousness. In the physical consciousness the self becomes the material being, Annamaya Purusha. In the vital consciousness the self becomes the vital being, Pranamaya Purusha. In the mental consciousness the self becomes the mental being, Manomaya Purusha. In the intellectual consciousness the self becomes the rational being, Vijnanamaya Purusha. In the beatific consciousness the self becomes the blissful being, Anandmaya Purusha. In the consciousness of self-awareness the self becomes all conscious being, Chaitanya Purusha. In the consciousness of pure existence the self becomes the divine being.

very famous zen buddhists masters Dongshan Liangjie (807-69)

2011-01-11T09:43:00.000-08:00

very famous zen buddhists masters Dongshan Liangjie (807-69)

Dongshan Lianjie was a disciple of Yunyan Tansheng. He is recognized to have founded the Caodong School of Zen. This school, along with the Linji School, remains today as one of the two existent Zen schools that began in China during the Tang Dynasty (CE 618-905), the "golden age" of Zen. Dongshan came from ancient Huiji (in modern Zhejiang Province). A story relates how as a youth he read the Heart Sutra and came upon the words "No eye, no ear, no nose, no tongue, no body..." and asked his teacher, "I have a eyes, ears, a nose, and so on. So why does the sutra say there is none?" The teacher was reportedly dumbfounded at the insight revealed by Dongshan's question, and replied, "I can't be your teacher." He then sent the young prodigy to study under Zen master Limo at Mt. Wuxie.

At the age of 21 Dongshan took the monk's vows on famous Mt. Song, and in the tradition of the Zen School he went traveling to visit the great adepts of his time.

Dongshan first went to see Zen master Nanquan Puyuan. At that time the congregation was working to prepare a feast for the following day in honor of Nanquan's late master Mazu.

Nanquan asked the congregation: "Tomorrow we will have Mazu's feast, but will Mazu come or not?"

The monks were unable to answer. Dongshan then stepped forward and said, "If he has a companion he'll come."

When Nanquan heard this he approved and said, "Though this child is young, he's a worthy gem polisher."

"Don't look down on me, Master," said Dongshan.

Next Dongshan studied with Guishan. One day he said, "I've heard that National Teacher Huizhong had an "inanimate" dharma teaching. I don't understand it clearly."

Guishan said, "Do you remember what he said or not?"

Dongshan said, "I remember."

Guishan said, "Please repeat it."

Dongshan said, "A monk asked the National Teacher, 'What is the mind of the ancient buddhas.'

"The National Teacher said, 'A wall tile.'

"The monk said, 'A wall tile? Isn't a wall tile inanimate?'

"The National Teacher said, 'Yes.'

"The monk asked, 'And it can expound the Dharma?'

"The National Teacher said, 'It expounds it brilliantly, without let up."

"The monk said, 'Why can't I hear it?"

"The National Teacher said, 'You yourself may not hear it. But that doesn't mean others can't hear it.''

"The monk said, 'Who are the people who can hear it?"

"The National Teacher said, 'All the holy ones can hear it.'

"The monk said, 'Can the Master hear it or not?'

"The National Teacher said, 'I can not hear it. If I could hear it I would be the equal of the holy ones. Then you could not hear me expound the Dharma.'

"The monk said, 'All beings can't understand that sort of speech.'

"The National Teacher said, 'I expound Dharma for the sake of beings, not for the sake of the holy ones.'

"The monk said, 'After beings hear it, then what?'

"The National Teacher said, 'Then they're not sentient beings.'

"The monk asked, 'What scripture teaches about inanimate (things) expounding Dharma?'

"The National Teacher said, 'Obviously, this (inanimate expounding) is not found in the scriptures. It's not something that some great people said. But haven't you heard the words of the Flower Garland Sutra which say, "The buddha-worlds, sentient beings, and the three realms all proclaim it.'"

When Dongshan had finished, Guishan said, "I have it here. But one seldom encounters someone who understands this teaching."

Dongshan said, "I'm not clear about it. I ask you for instruction about this."

Guishan held his whisk upright and said, "Do you understand."

Dongshan said, "I don't understand. Please explain it to me master."

Guishan said, "The mouth which my parents gave to the world is utterly unable to explain this to you."

Dongshan said, "Is there anyone else of your generation who you respect and who can explain it?"

Guishan said, "Go to Liling in You county, where there are stone houses strung together. There find a man of the Way named Yunyan. If you can thrash the grass and face the wind (bear his teaching methods), then you'll certainly hold him in esteem."

Dongshan said, "Who is this person?"

Guishan said, "He once asked me, 'When a student greatly admires and respects a teacher, what should he do?'

"I said, 'He must stop all the leaks.'

"He said, 'And he should also not go against his teacher's teaching, right?'

"I said, 'First of all you can't say that I'm at this spot!"

So Dongshan said good-bye to Guishan and proceed on to Yunyan. He related to Yunyan the story about the National Teacher and asked, "Who can hear it when the Dharma is proclaimed by what is inanimate?"

Yunyan said, "What is inanimate can hear it."

Dongshan said, "Can the Master hear it or not?"

Yunyan said, "If I could hear it, then you could not hear me expound Dharma."

Dongshan said, "Why couldn't I hear you?"

Yunyan held up his whisk and said, "Can you still hear me or not?"

Dongshan said, "I can't hear you."

Yunyan said, "When I expound Dharma you can't hear me. So how about when inanimate things proclaim it?"

Dongshan said, "What scripture teaches about inanimate things expounding Dharma?"

Yunyan said, "Haven't you seen that in the Amida Sutra it says, 'The lakes and rivers, the birds, the forests; they all chant Buddha; they all chant Dharma.'"

Upon hearing this Dongshan had an awakening. He then wrote a verse:

How incredible!

How incredible!

Inanimate things proclaiming Dharma is inconceivable,

It can't be known if the ears try to hear it,

But when the eyes hear it, then it may be known.

_____

Dongshan asked Yunyan, "Are there other practices I haven't completed?"

Yunyan said, "What were you doing before?"

Dongshan said, "I haven't even been practicing the Noble Truths."

Yunyan said, "Have you been joyous in this (non-practice)."

Dongshan said, "It's not without joy. It's like sweeping excrement into a pile and then picking up a precious jewel."

_____
As Dongshan prepared to leave Yunyan, Yunyan said, "Where are you going?"

Dongshan said, "Although I'm leaving the Master, I don't know where Ill end up."

Yunyan said, "You're not going to Hunan?"

Dongshan said, "No, I'm not."

Yunyan said, "Come back here sometime."

Dongshan said, "When you have a place of abode, then I'll return."

Yunyan said, "If you leave here, we probably won't see each other again."

Dongshan said, "It will be hard not to see each other."

Just when Dongshan was about to depart, he said, "If in the future someone happens to ask whether I can describe the Master's truth or not, how should I answer them?"

After a long pause, Yunyan said, "Just this is it."

Dongshan sighed.

Then Yunyan said, "Reverend Liang, now that you have taken on this great affair, you must consider it carefully."

Dongshan continued to experience doubt. Later as he crossed a stream he saw his reflection in the water and was awakened to Yunyan's meaning. He then composed this verse:

Avoid seeking elsewhere, for that's far from the Self,

Now I travel alone, everywhere I meet it,

Now it's exactly me, now I'm not it,

It must thus be understood to merge with thusness.

Years later, Dongshan was making offerings to Yunyan's image when a monk asked, "Yunyan said, 'Just this is it,' did he not?"

Dongshan said, "Yes."

The monk asked, "What was his meaning?"

Dongshan said, "Back then I almost misunderstood my teacher's meaning."

The monk asked, "I'd like to know if Yunyan really knew this or not."

Dongshan said, "If he didn't know, how could he speak in this manner? And if he did know, why was he willing to speak this way?" (Later Changqing said, 'If he knew, why did he speak this way?' Changqing also said, 'A child then knew a father's compassion.')

_____
Dongshan hosted a feast of commemoration on the anniversary of Yunyan's death.

A monk asked, "When you were at Yunyan's place, what teaching did he give you?"

Dongshan said, "Although I was there, I didn't receive any teaching."

The monk asked, "But you are holding a commemorative feast for the late teacher. Doesn't that show you approve (his teaching)."

Dongshan said, "Half approve. Half not approve."

The monk said, "Why don't you completely approve of it?"

Dongshan said, "If I completely approved, then I would be disloyal to my late teacher."

_____

A monk asked, "When the cold season comes, where can one go to avoid it?"

Dongshan said, "Why not go where there is no cold?"

The monk said, "What is the place where there's no cold?"

Dongshan said, "When it's cold, the cold kills you. When it's hot, the hot kills you."

_____
Zen master Dongshan entered the hall and addressed the monks saying, "Are there any among you who haven't repaid the four benefits and three existences?

The congregation was silent.

Dongshan said, "If you don't understand this, how can you transcend the tribulations of karmic existence? The mind must not alight upon objects. The feet must walk where there is no place to do so. To finally realize this, you must expend effort and not pass your days idly."

_____
Dongshan asked a monk, "Where have you been?"

The monk said, "Walking on the mountain."

Dongshan said, "Did you reach the peak?"

The monk said, "I reached it."

Dongshan said, "Were there people there?"

The monk said, "There weren't any people."

Dongshan said, "In that case you didn't reach the peak."

The monk said, "If I haven't been to the peak, how would I know there's no people?"

Dongshan said, "Why didn't you stay there?"

The monk said, "I would stay there, but there's someone in India who would dissaprove."

Dongshan said, "Formerly I doubted this fellow."

_____
The abbot of a temple was ill. Whenever he'd see a monk he'd yell, "Save me! Save me!" The monks of the temple couldn't say anything useful to deal with the situation. Dongshan went to pay him a visit.

The abbot said again, "Save me!"

Dongshan said, "What appearance should I save?"

The abbot said, "Aren't you a descendant of Yaoshan, a Dharma heir of Yunyan?"

Dongshan said, "I dare not say so."

The abbot clapped his hands and said, "Everyone has brought you here." He then passed away.

_____
Dongshan and Spiritual Uncle Mi were crossing a stream.

Dongshan said, "What's it like crossing the stream?"

Uncle Mi said, "It doesn't leak to the feet."

Dongshan said, "So old and venerable, and yet you still speak in such a manner!"

Uncle Mi said, "What do you say?

Dongshan said, "The feet aren't wet."

_____

Dongshan became ill. He instructed a novice monk to go and speak to Zen master Yunju Daoying (Dongshan's disciple).

Dongshan told the novice, "If he asks whether I'm resting comfortably, you are to tell him that the lineage of Yunyan is ending. When you say this you must stand far away from him because I'm afraid he's going to hit you."

The novice monk did as Dongshan instructed him and went and spoke to Yunju. Before he could finish speaking Yunju hit him. The novice monk said nothing further.

_____
A monk asked, "When the master is not well, is there still someone who is well or not?"

Dongshan said, "There is."

The monk asked, "Can the one who's not ill still see the Master or not?"

Dongshan said, "I can still see him."

The monk asked, "What does the master see?"

Dongshan said, "When I observe him, I don't see any illness."

Dongshan then said to the monks, "When you leave the skin-bag you inhabit, where will you go and see me again?"

The monks didn't answer. Dongshan then recited a verse:

Students as numerous as sands in the Ganges but few awakened,

They error by searching for the path in another person's mouth,

If you wish to forget form and not leave any traces,

Wholeheartedly strive to walk in Emptiness.

Dongshan then had his attendants help him shave his head, bathe, and get dressed. He then had the bell rung to summon the monks so that he could bid them farewell. He appeared to have passed away and the monks began wailing piteously without let up. Suddenly Dongshan opened his eyes and said to them, "Homeless monks aren't attached to things. That is their authentic practice. Why lament an arduous life and pitiful death?"

Dongshan then instructed the temple director to organize a "delusion banquet." The monks' adoration for Dongshan was unending.

Seven days later the food was prepared and Dongshan had a final meal with the congregation.

He then said, "Don't make a big deal about it. When I pass away don't go carrying on about it."

Dongshan then returned to his room, and, sitting upright, passed away. It was the month of March in the year 869. Sixty-three years of age, he'd been an ordained monk for forty-two years. He received the posthumous name, "Enlightened Source." His stupa was named, "Wisdom Awakening."

famous zen buddhists Mazu Daoyi "Daji" buddhism

2011-01-10T14:45:00.000-08:00

Mazu Daoyi "Daji" (709-88)

After Huineng, Mazu is the most famous of the ancient Chinese Zen masters. Three of the traditionally acknowledged major schools of Zen trace their origin with this renown Zen ancient. From his home in Sichuan Province, Mazu made his way to Zhongqing, where he first studied under a second generation teacher of Daman Hongren (The Fourth Ancestor). There he received ordination as a Buddhist monk. Later he settled on Mt. Heng where he met Nanyue Huairang. After ten years of study with Nanyue he received dharma transmission, then traveled as a "yunsui" the length and breadth of China to perfect his understanding of the Buddha Way. Eventually he settled at Zhong Ling (located in present day Nanchang City), where students from every quarter came to study.

Mazu's Zen lineage is remembered as the Hongzhou Zen School. Located in what is now Jiangxi province, it was the dominant Zen school of the late Tang Dynasty period (late eighth and early ninth centuries). Mazu was the first Zen teacher acknowledged to use the staff to jolt his students into wakefulness. The strident style of the school foreshadowed the uncompromising training methods of his famous Zen descendent, Linji Yixuan.

Unlike other Zen masters of his era, Mazu did not leave a record of written teaching. Instead, what we know of him comes from imaginative legends, many of them embellished to better reflect the awesome sense of presence that Mazu conveyed.

Like the other great Zen masters of all ages, Mazu emphasized the immediacy of Zen enlightenment. He emphasized "Mind is Buddha," and "This place is itself True Thusness." Mazu moved the Chinese spiritual scales back toward "pointing directly at mind," the essential teaching of Bodhidharma's Zen.

The acclaimed greatness of a Zen Master does not arise from his or her intellectual message. It arises, rather, from the awesome and bone-chilling presence such masters radiate in the world. This presence reveals an astonishing freedom. Zen students, observing such masters, naturally aspire to gain the remarkable composure, effortless grace, and uncluttered vision that they embody. Later generations meet these teachers partly through their words, but more intimately through their myths.

The Wudeng Huiyuan provides the following account of Mazu's life and teaching:

Zen master Mazu Daoyi of Jiangxi was from Shi Fang in Hanzhou (about 40 kilometers north of the modern city of Chengdu in Sichuan Province). His surname was Ma. He entered Luohan Temple in his home district. His appearance was most unusual. He strode like an ox and glared like a tiger. His extended tongue covered his nose. On the soles of his feet his veins formed two circles. As a youth he took tonsure under a monk named Tang in Zi Province. He was fully ordained under Vinaya Master Yuan in Yu province.

During the Kai Yuan era (713-741) Mazu met Master Rang (Nanyue Huairang) while practicing Zen meditation on Mt. Heng. Six others also studied with (Nanyue) but only Mazu received the secret mind seal. Nanyue Huairang and his student Mazu Daoyi can be compared with Qingyuan Xingsi and his student Shitou Xiqian. Although they came from the same source they diverged into two branches. The brilliance of ancient Zen arose through these two masters (Mazu and Shitou). Liu Ke said, "In Jiangxi is Master Daji (Mazu), In Hunan is Master Shitou. Anyone traversing the country seeking a teacher who doesn't see these two will remain ignorant."

Prajnatara of India recorded that Bodhidharma said, "Although the great land of China is vast, there are no roads where my descendants won't travel. The phoenix, with a single grain, nourishes the saints and monks in the ten directions."

The Sixth Ancestor said to Nanyue, "Hereafter, from the area to which you will go, a horse will come forth and trample everyone in the world to death."

Later the dharma of Nanyue's spiritual heir was spread across the world. People of that time called him Master Ma.

From Buddha Trace Cliff in Jianyang, Mazu moved to Linchuan. He then moved to Nankang at Gonggong Mountain. In the middle of the Dali era (766-779) Mazu lived at the Kaiyuan Temple in Zhong Ling. During that time the high official Lu Sigong heard rumors (about Mazu), and personally came to receive instruction. Because of this, students from the four quarters gathered like clouds beneath Mazu's seat.

_____
One day Mazu addressed the congregation, saying, "All of you here! Believe that your own mind is Buddha. This very mind is Buddha-Mind. When Bodhidharma came from India to China he transmitted the supreme vehicle teaching of One Mind, allowing people like you to attain awakening. Moreover he brought with him the text of the Lankavatara Sutra, etching it on the Mind ground of sentient beings. I fear that you are misguided and you don't believe in the teaching of this Mind that each and every one of you possess. Therefore the Lankavatara Sutra offers the Buddha's words that Mind is the essence- and that there is no gate by which to enter Dharma. Those seeking the truth should seek nothing. Outside of Mind there is no other Buddha. Outside of Buddha there is no other Mind. Do not cling to good nor reject what is bad. Don't lean toward either purity or pollution. Reach an understanding of the empty nature of desires; that yearnings are never fulfilled; and that because there is no self-nature the three worlds are Mind only. The myriad forms of the entire universe are the seal of the single Dharma. Whatever forms are seen are but the perception of Mind. But Mind is not independently existent. It is co-dependent with form. You must only speak of those things that you encounter. Each matter you encounter is the principle of your life, and your actions in each matter are without hindrance. The fruit of the Bodhisattva Way is just thus, born of Mind, taking names to be forms. Because of the knowledge of the emptiness of forms, birth is not birth. Comprehending this, one acts in the fashion of one's time; dressing, eating food, upholding the practices of a bodhisattva, and passing time according to circumstances. Is there anything beyond this?

To receive my teaching, listen to this verse:

The Mind-ground responds to conditions,

Bodhi is only peace,

No obstruction in worldly affairs or principles,

Birth is non-birth.

_____

A monk asked, "Master, Why do you say that Mind is Buddha?"

Mazu said, "To stop babies from crying."

The monk said, "What do you say when they stop crying?"

Mazu said, "Neither Mind, nor Buddha."

The monk asked, "Without using either of these statements, how would you instruct someone ?"

Mazu said, "I would say to him that it's not a thing."

The monk asked, "If suddenly you met someone who was in the midst of it, then what?"

Mazu said, "I would teach them to realize the great Way."

_____

A monk asked, "What is the essential meaning of Buddhism?"

Mazu said, "What is the meaning of this moment?"

_____
Layman Pang asked, "Would the Master please give your esteemed view about the clear-eyed ancestors?"

Mazu looked down.

Layman Pang said, "Other teachers can't play the lute. Only the Master does it so sublimely."

Mazu then looked up. Layman Pang bowed. Mazu then returned to the abbots room. Layman Pang followed him, saying, "Just now something skillful turned awkward."

Layman Pang also asked, "Although water has no muscle or bone, it supports ten-thousand pound ships. What is the principle this displays?"

Mazu said, "Here there is neither water nor boat. How can you speak of muscle and bone?"

_____
One evening, the monks Xitang, Baizhang, and Nanquan were viewing the moon with Master Mazu.

The Master asked them, "At just this moment, what is it?"

Xitang said, "Perfect support."

Baizhang said, "Perfect practice."

Nanchuan shook his sleeves and walked away.

Mazu said, "A sutra enters the Buddhist canon. Zen returns to the sea. Only Nanchuan has gone beyond things."

_____
Baizhang asked, "What is the essential import of the School?"

Mazu said, "It's just letting go of the place of your body and life."

_____
Mazu asked (his student) Baizhang, "What teaching do you offer people?"

Baizhang held up his whisk up straight.

Mazu said, "Just this? Nothing more?"

Baizhang threw down the whisk.

_____
A monk asked, "How can one gain accordance with the Way?"

Master Mazu said, "I've never been in accord with it."

The monk asked, "What is the essential meaning of Zen?"

Mazu struck him and said, "If I didn't hit you I'd be laughed at from every direction."

_____
The young teacher Danyuan returned from a pilgrimage. He drew a circle in front of Master Mazu, stood inside of it and bowed."

Master Mazu said, "Do you want to be a buddha or not?"

Danyuan said, "I can't deceive you."

Master Mazu said, "I don't measure up to you."

Danyuan didn't answer.

_____

When Deng Yinfeng was taking his leave, Master Mazu said to him, "Where are you going?"

Yinfeng said, "To Shitou's."

Mazu said, "Shitou's road is slippery."

Yinfeng said, "I'll carry a wooden staff with me. When I encounter such places I'll have some fun."

Then he went off.

Upon arriving at Shitou's he circled that teacher's meditation bench, loudly struck his staff on the floor, and asked, "What doctrine is it?"

Shitou said, "Blue Heavens! Blue Heavens!"

Yinfeng didn't speak, but returned and reported this to Master Mazu.

Master Mazu said, "Go there and ask him again. Wait for his answer, then make two roaring sounds."

Yinfeng again went to Shitou and asked the question as before. Shitou made two roaring sounds. Yinfeng again didn't speak. He returned and reported this to Master Ma.

The Master said, "Like I told you, 'Shitou' road is slippery.'"

_____
A monk drew four circles (on the ground) in front of the Master. The top circle was stretched long and the three underneath were flattened. He said, "It can't be said that the one on top is long and the three underneath are short. Leaving these four figures aside, how does the Master respond?"

Master Ma then drew something on the ground and said, "Long and short can't be spoken of. I've answered you." (When National Teacher Nanyang Huizhong heard of this incident, he said, "Why didn't he ask this old monk?")

_____

A scholar monk came and asked, "I'd like to know what teaching Zen sets forth."

Master Ma asked the monk, "What teaching do you set forth?"

The scholar monk said, "I lecture upon more than twenty volumes of scripture."

Master Ma said, "Are you lion's cub?" (the words for "lion" and "teacher" in Chinese are homonyms. Thus, Mazu is metaphorically asking "Are you a Zen student?" or "Can you be my student?")

The scholar monk said, "I can't so presume."

Master Ma made a roaring noise.

The scholar monk said, "This is a teaching."

Master Ma said, "What teaching is it?"

The scholar monk said, "The teaching of the lion leaving its den."

Master Ma remained silent.

The scholar monk said, "This also is a teaching."

Master Ma said, "What teaching is it?"

The scholar monk said, "The teaching of the lion in its den."

Master Ma said, "Neither going nor coming, what teaching is it?"

The scholar monk didn't answer. (Baizhang said in his behalf, 'Do you see?’) The scholar monk then said good-bye and started to leave.

Master Ma called to him, "Professor!"

The scholar turned his head.

Master Ma said, "What is it?"

The scholar again didn't answer.

Master Ma said, "This dull witted professor!"

_____
Magistrate Lian Fang of Hongzhou asked, "Should one drink wine and eat meat or not?"

Master Ma said, "If you eat it's your prosperity. If you don't eat it's your blessing."

_____
The Master had one hundred thirty nine disciples, each a spiritual master in different places where they ceaselessly conveyed the teaching. In January of the year 788 as the Master was walking in the woods he viewed the surface of a pool in a rock grotto and said to his attendant, "This ruined old body of mine will return to the ground next month."

These words came to pass. He subsequently became ill.

The temple director asked him, "How has the Master's honored condition been lately?"

Master Ma said, "Sun-faced Buddha. Moon-faced Buddha."

On February 1st the Master bathed, sat in a cross-legged position, and passed away. During the Yuan He era (806-820) he received the posthumous name Daji, "Great Stillness." His stupa is named "Majestic and Imposing."

famous zen buddhists Dajian Huineng Quotes and History

2011-01-10T14:28:00.000-08:00

famous zen buddhists Dajian Huineng Quotes and History.

Dajian Huineng (638-713)

The Sixth Ancestor is a pre-eminent figure of the Zen heritage. The five traditional schools of Chinese Buddhism all trace their origin through this famous master. The generally accepted story of Huineng's life reveals an iconoclastic personality whose defiance of religious convention sharpened the Chinese cultural flavor of Zen.

The main source of information about Huineng's life is the text of his teaching known as the Platform Classic. This work is traditionally regarded as a lecture by Huineng, as recorded by his disciple named Fahai. The earliest extant copy of the work was found among papers taken from the Dun Huang caves in China, and dates to the early 800's, about one century after Huineng's death. The details of Huineng's life were central to political intrigues and factional religious struggles that occurred in the eighth century. This has led some prominent modern scholars, such as Dr. Hu Shih, to regard the Platform Classic as having been fabricated by Huineng's spiritual descendants to support the legitimacy of their tradition.

While early versions of the Platform Classic contain authentic and insightful material, later versions include more and more fanciful amendments. The work grew in size as time went on.

Although there is scant evidence to support what is traditionally told about Huineng's life, the traditional story about this well-known figure is a cornerstone of Chinese religious culture.

As told in the Platform Classic, Huineng lost his father at the age of three and was forced as a youngster to support his widowed mother by selling firewood in ancient Canton. He is said to have instantly gained enlightenment when he overheard someone reciting the Diamond Cutter Sutra. Resolving to follow the Dharma he set off to seek out the Fifth Ancestor, Daman Hongren, who resided on Mt. Huangmei. Upon meeting him, Huineng was assigned to the task of grinding rice for the monastery.

Months later, Hongren invited the monks to each write a verse which would display their individual understanding of the Buddha-Way. In the famous episode that followed, the head monk Shenxiu wrote the following verse on a wall in the monastery:

The body is the Tree of Wisdom,

The mind but a bright mirror,

At all times diligently polish it,

To remain untainted by dust.

According to the legend, Huineng, who was illiterate and had not yet gained ordination as a Zen monk, enlisted help to write his own verse upon the wall. It read:

The Tree of Wisdom fundamentally does not exist,

Nor is there a frame for the mirror,

Originally there is not a single thing,

So where would dust alight?

Upon reading Huineng's verse, the Fifth Ancestor, Hongren, recognized the author's profound level of spiritual attainment. Afraid of the uproar which would result by bestowing transmission of authority on someone of such low status, Hongren is said to have secretly met with Huineng at night to pass him the traditional robe and bowl of succession, symbols of the "mind to mind" transmission of Zen. Hongren instructed Huineng to leave the monastery to avoid repercussions from the congregation.

Upon learning what transpired, the monks are said to have rioted and set out in pursuit of Huineng. Fleeing Mt. Huangmei, Huineng remained in obscurity for many years before beginning to teach publicly.

This story is the kernel of elaborate legends concerning Huineng's life and teaching. The story is of an individual, uncultured and unlettered, who injects a strong element of non-conformity into the traditional and structured religious hierarchy. If Bodhidharma's teaching of "directly pointing at Mind" was misplaced among the more labored practices that gained entry into the Zen tradition, the story of Huineng's life moved the scales back toward the direct and simple teaching of immediate awakening.

By tradition, Huineng represents the "Southern School" of Zen, a term that became synonymous with the teaching of "sudden enlightenment." The so-called "Northern School," which is historically associated with Huineng's poetic rival Shenxiu, came to be regarded as the "gradualist" school. The Platform Classic itself states that fundamentally there is no differentiation to be made between "gradual" and "sudden" as they relate to enlightenment. However, the text then applies inferior status to the "gradual" idea by associating it with persons of lesser ability.

The essentially simple practice of Zen meditation carried little spiritual baggage to impede it from integrating with native Chinese philosophy. "Attaining the Way," is linguistically close to central teachings of the other two great Chinese traditions, Daoism and Confucianism. In Tang Dynasty China, Zen became the pursuit of poets and emperors. Moreover, Zen's tradition of living in a solitary mountain setting was close to native Daoist ideals. The fusion of Zen with Confucianism and Taoism in Chinese society is well known, reaching a zenith in the later Song Dynasty. For these reasons and others, Zen became and remained the most prominent of the Chinese Buddhist schools for centuries thereafter.

Huineng resided as abbot at Bao Lin (Precious Forest) Temple near Shaozhou. According to tradition, he had twenty-six disciples. Among them were Nanyue Huairang and Qingyuan Xingsi, through whom all of the five traditionally "Houses" of Zen traced their ancestry to Huineng.

Many well-known stories and legends about Huineng’s life and teaching have been passed down.

_____
The monk Yin Zong expounded on the Buddhist sutras. One day during his lecture a storm came up. Seeing a banner waving in the wind he asked his audience, "Is the wind moving or is the flag moving?"

Someone said, "The wind is moving."

Someone else said, "The flag is moving."

The two people held fast to their viewpoints and asked Yin Zong to say who was right. But Yin Zong had no way to decide, so he asked Huineng, who was standing nearby, to resolve the issue.

Huineng said, "Neither the wind nor the flag is moving."

Yin Zong said, "Then what is it that is moving?"

Huineng said, "Your Mind is moving." (Ancestral Hall Collection)

_____
Those who would realize the practice of non-action must arrive at the non-perception of the errors of people. This is (true) non-moving nature. Deluded people simply stop the movement of their bodies, but as soon as they open their mouths they are talking about peoples' rights and wrongs, (and thus are) contradicting the Way. (Platform Classic)

_____
In this School of Buddhism, what is it we call 'sitting Zen (meditation)'? In performing this practice no (mental) impediments exist. When no thoughts arise with respect to what is external, this is 'sitting.' When one calmly observes original nature this is 'Zen.' So what is 'sitting meditation?' Detachment from external things is 'Zen.' When internally the mind is composed, this is 'samadhi.' If one clings to external forms, then internally the mind is scattered and confused. If one is unattached to external forms, then internally the mind is composed. Original nature has self-purity and self-composure. It is only when, through causation, some condition is encountered, that confusion arises. Remaining apart from form one remains unperturbed, and samadhi is realized. Externally-Zen; internally-samadhi–together they are called 'sitting Zen.' (Platform Classic)

_____
If in this life you can realize the dharma gate of sudden awakening,

Then you can personally see the World Honored One.

But if you do not grasp this, and go on seeking Buddha (externally),

Who knows when you may finally find true nature?

If you understand that you yourself have buddha-nature,

This is the pivotal cause for becoming a buddha,

Those who don't look in their own minds, but rather seek Buddha externally,

Just waste their effort and are ignorant.

The teaching of sudden awakening formerly was transmitted from India,

To save the people of the world it must be practiced by everyone,

Those of today who endeavor to offer the world the teachings of Buddhism,

But know not this principle, are truly muddle-headed fools.

When Huineng finished speaking these three verses, he said to his disciples, "Each of you practice this well. Today I say good-bye to you. After I die, don't mourn me in the usual manner of the world. If you receive other people's condolences, offerings and observances, or you wear (filial) mourning clothes, then this is not the true School and you are not my disciples. You should act as though I were still in the world–sitting completely upright, not moving nor resting, without creation or passing away, not going or coming, without positive or negative, not abiding or leaving, but just in solitary peace. This is the great Way. After I die, just go on practicing as before, as though I were still here. When I am in the world and you go against my teaching, it is as though my life here as abbot was meaningless."

When he finished saying these words, at the third watch, Huineng suddenly died. He lived to the age of seventy-six. (Platform Classic)

tao te ching, the book of the way, by loa-tzu

2011-01-04T14:29:00.000-08:00

tao te ching, the book of the way, by loa-tzu, got this book and it is excellent and i recommend it to anyone interesting in spirituality and the zen way of life really, or at least if you are researching these things as well.

this is the best book to read in my opinion or at the least one of the best books to read and keep handy to find answers to lifes problems, it really does help and give you some good ideas and ways of looking at things in a different better way.

you really need a copy of the tao te ching, the book of the way, by loa-tzu in book form, so that it is easy to get to and read, yes copies of this book can be read on the internet, but to really see and feel the message the tao te ching, the book of the way, loa-tzu book gives you need it in paper back so you can flick through it easily.

excellent book for zen meditation and thinking as well.

the version i have is the tao te ching translated by stephen mitchell

Eckhart Tolle TV, "The Tao Te Ching"

the toa te ching according to a few segments from wikipedia

"Interpretation and themes

The passages are ambiguous, and topics range from political advice for rulers to practical wisdom for people. Because the variety of interpretation is virtually limitless, not only for different people but for the same person over time, readers do well to avoid making claims of objectivity or superiority. Also, since the book is 81 short poems, there is little need for an abridgement.

Ineffability or Genesis

The Way that can be told of is not an unvarying way;
The names that can be named are not unvarying names.
It was from the Nameless that Heaven and Earth sprang;
The named is but the mother that rears the ten thousand creatures, each after its kind. (chap. 1, tr. Waley)

These famous first lines of the Tao Te Ching state that the Tao is ineffable, i.e., the Tao is nameless, goes beyond distinctions, and transcends language. However this first verse does not occur in the earliest known version from the Guodian Chu Slips and there is speculation that it may have been added by later commentators.[3] In Laozi's Qingjing Jing (verse 1-8) he clarified the term Tao was nominated as he was trying to describe a state of existence before it happened and before time or space. Way or path happened to be the side meaning of Tao, ineffability would be just poetic. This is the Chinese creation myth from the primordial Tao. In the first twenty-four words in Chapter One, the author articulated an abstract cosmogony, in what would be the world outside of the cave before it took shape by Plato in his allegory of the cave.

The Mysterious Female

The Valley Spirit never dies
It is named the Mysterious Female.
And the doorway of the Mysterious Female
Is the base from which Heaven and Earth sprang.
It is there within us all the while;
Draw upon it as you will, it never runs dry. (chap. 6, tr. Waley)
Like the above description of the ineffable Tao as "the mother that rears the ten thousand creatures", the Tao Te Ching advocates "female" (or Yin) values, emphasizing the passive, solid, and quiescent qualities of nature (which is opposed to the active and energetic), and "having without possessing". Waley's translation can also be understood as the Esoteric Feminine in that it can be known intuitively, that must be complemented by the masculine, "male" (or Yang), again amplified in Qingjing Jing (verse 9-13). Yin and Yang should be balanced, "Know masculinity, Maintain femininity, and be a ravine for all under heaven." (chap. 28, tr. Mair)

Returning (Union with the Primordial)

In Tao the only motion is returning;
The only useful quality, weakness.
For though all creatures under heaven are the products of Being,
Being itself is the product of Not-being. " (chap. 40, tr. Waley)
Another theme is the eternal return, or what Mair (1990:139) calls "the continual return of the myriad creatures to the cosmic principle from which they arose."
There is a contrast between the rigidity of death and the weakness of life: "When he is born, man is soft and weak; in death he becomes stiff and hard. The ten thousand creatures and all plants and trees while they are alive are supple and soft, but when dead they become brittle and dry." (chap. 76, tr. Waley). This is returning to the beginning of things, or to one's own childhood.
The Tao Te Ching focuses upon the beginnings of society, and describes a golden age in the past, comparable with the ideas of Jean-Jacques Rousseau. Human problems arose from the "invention" of culture and civilization. In this idealized past, “the people should have no use for any form of writing save knotted ropes, should be contented with their food, pleased with their clothing, satisfied with their homes, should take pleasure in their rustic tasks." (chap. 80, tr. Waley)

[edit]Emptiness

We put thirty spokes together and call it a wheel;
But it is on the space where there is nothing that the usefulness of the wheel depends.
We turn clay to make a vessel;
But it is on the space where there is nothing that the usefulness of the vessel depends.
We pierce doors and windows to make a house;
And it is on these spaces where there is nothing that the usefulness of the house depends.
Therefore just as we take advantage of what is, we should recognize the usefulness of what is not. (chap. 11, tr. Waley)
Philosophical vacuity is a common theme among Asian wisdom traditions including Taoism (especially Wu wei "effortless action"), Buddhism, and some aspects of Confucianism. One could interpret the Tao Te Ching as a suite of variations on the "Powers of Nothingness". This resonates with the Buddhist Shunyata philosophy of "form is emptiness, emptiness is form."
Looking at a traditional Chinese Landscape, one can understand how emptiness (the unpainted) has the power of animating the trees, mountains, and rivers it surrounds. Emptiness can mean having no fixed preconceptions, preferences, intentions, or agenda. Since "The Sage has no heart of his own; He uses the heart of the people as his heart." (chap. 49, tr. Waley). From a ruler's point of view, it is a laissez-faire approach:

So a wise leader may say:

"I practice inaction, and the people look after themselves."
But from the Sage it is so hard at any price to get a single word
That when his task is accomplished, his work done,
Throughout the country every one says: “It happened of its own accord”. (chap. 17, tr. Waley)

[edit]Knowledge and humility

Knowing others is wisdom;
Knowing the self is enlightenment.
Mastering others requires force;
Mastering the self requires strength;
He who knows he has enough is rich.
Perseverance is a sign of will power.
He who stays where he is endures.
To die but not to perish is to be eternally present. (chap. 33, tr. Feng and English)
The Tao Te Ching praises self-gained knowledge with emphasis on that knowledge being gained with humility. When what one person has experienced is put into words and transmitted to others, so doing risks giving unwarranted status to what inevitably must have had a subjective tinge. Moreover, it will be subjected to another layer of interpretation and subjectivity when read and learned by others. This kind of knowledge (or "book learning"), like desire, should be diminished. "It was when intelligence and knowledge appeared that the Great Artifice began." (chap. 18, tr. Waley) And so, "The pursuit of learning is to increase day after day. The pursuit of Tao is to decrease day after day." (chap. 48, tr. W.T. Chan)
[edit]Interpretations in relation to religious traditions
The relation between Taoism and Buddhism and Chan Buddhism is complex and fertile. Similarly, the relationship between Taoism and Confucianism is richly interwoven, historically.

In 1823 the French sinologist Jean-Pierre-Abel Rémusat suggested a relationship between Abrahamic faiths and Taoism; he held that Yahweh was signified by three words in Chapter 14; yi (夷 "calm; level; barbarian"), xi (希 "rare; indiscernible; hope"), and wei (微 "tiny, small; obscure"). James Legge (1891:57-58[4]) dismissed this hypothetical yi-xi-wei and Yahweh connection as "a mere fancy or dream". According to Holmes Welch:

It is not hard to understand the readiness of early scholars to assert that the doctrine of the Trinity was revealed in the Tao Te Ching and that its fourteenth chapter contains the syllables of "Yahveh." Even today, though these errors have been recognized for more than a century, the general notion that Lao Tzu was Christ's forerunner has lost none of its romantic appeal. (1965:7)".

is sun tzu zen like or buddhist the art of war?

2010-08-29T06:21:00.000-07:00

sun tzu does use zen like simplicity but is brutal with his actions, so is sun tzu zen like or buddhist or just using some buddhist techniques for his military might and arts of war.

i think sun tzu is just looking for techniques that work in his military settings so is taking in some religious or spiritual practices and turning them to brutal ends, via using them to create ruthless killing machines.

in this segment of sun tzu you can see how he uses violence to get totally obedience and fear of failure from his generals, he does this by murder though, so i would not say that sun tzu is really a buddhist but more a opportunist, with his use of clever techniques and tactics in war.

"Sun Tzu Wu was a native of the Ch`i State. His ART OF
WAR brought him to the notice of Ho Lu, [2] King of Wu. Ho
Lu said to him: "I have carefully perused your 13 chapters.
May I submit your theory of managing soldiers to a slight
test?"
Sun Tzu replied: "You may."
Ho Lu asked: "May the test be applied to women?"
The answer was again in the affirmative, so arrangements
were made to bring 180 ladies out of the Palace. Sun Tzu
divided them into two companies, and placed one of the King's
favorite concubines at the head of each. He then bade them
all take spears in their hands, and addressed them thus: "I
presume you know the difference between front and back, right
hand and left hand?"
The girls replied: Yes.
Sun Tzu went on: "When I say "Eyes front," you must
look straight ahead. When I say "Left turn," you must face
towards your left hand. When I say "Right turn," you must
face towards your right hand. When I say "About turn," you
must face right round towards your back."
Again the girls assented. The words of command having
been thus explained, he set up the halberds and battle-axes
in order to begin the drill. Then, to the sound of drums, he
gave the order "Right turn." But the girls only burst out
laughing. Sun Tzu said: "If words of command are not clear
and distinct, if orders are not thoroughly understood, then
the general is to blame."
So he started drilling them again, and this time gave
the order "Left turn," whereupon the girls once more burst
into fits of laughter. Sun Tzu: "If words of command are
not clear and distinct, if orders are not thoroughly
understood, the general is to blame. But if his orders ARE
clear, and the soldiers nevertheless disobey, then it is the
fault of their officers."
So saying, he ordered the leaders of the two companies
to be beheaded. Now the king of Wu was watching the scene
from the top of a raised pavilion; and when he saw that his
favorite concubines were about to be executed, he was greatly
alarmed and hurriedly sent down the following message: "We
are now quite satisfied as to our general's ability to handle
troops. If We are bereft of these two concubines, our meat
and drink will lose their savor. It is our wish that they
shall not be beheaded."
Sun Tzu replied: "Having once received His Majesty's
commission to be the general of his forces, there are certain
commands of His Majesty which, acting in that capacity, I am
unable to accept."
Accordingly, he had the two leaders beheaded, and
straightway installed the pair next in order as leaders in
their place. When this had been done, the drum was sounded
for the drill once more; and the girls went through all the
evolutions, turning to the right or to the left, marching
ahead or wheeling back, kneeling or standing, with perfect
accuracy and precision, not venturing to utter a sound. Then
Sun Tzu sent a messenger to the King saying: "Your soldiers,
Sire, are now properly drilled and disciplined, and ready for
your majesty's inspection. They can be put to any use that
their sovereign may desire; bid them go through fire and
water, and they will not disobey."
But the King replied: "Let our general cease drilling
and return to camp. As for us, We have no wish to come down
and inspect the troops."
Thereupon Sun Tzu said: "The King is only fond of
words, and cannot translate them into deeds."
After that, Ho Lu saw that Sun Tzu was one who knew how
to handle an army, and finally appointed him general. In the
west, he defeated the Ch`u State and forced his way into
Ying, the capital; to the north he put fear into the States
of Ch`i and Chin, and spread his fame abroad amongst the
feudal princes. And Sun Tzu shared in the might of the King."

sun tzu has used a simple technique to get a fearless or they have more fear of sun tzu then there enemies, through his use of the art of war, a lot of people see zen simplicity in sun tzu, but i am not so sure on how war and the like fit in really to zen.

only really in the simplicity and effectiveness of sun tzu's thinking and actions in his war arts.

zen buddhist mystical thinking magic of the mind and soul for success in life

2010-08-08T14:56:00.000-07:00

there is mystical thinking in the way you live your life and how your life plays out, what is mystical thinking?, it could be looked at a way to make your life more successful and more productive in the way you want things to be and how you want your world to be shaped.

is mystical and magical thinking something that is difficult to achieve or is it easy, it is only as difficult as your current thinking makes it.

if you want change in your life then you need to be the change you want to see in your life, your thoughts are usually the first things that are happening in your world, and then you act out your thoughts which shapes your world.

so what you need to do is change the way you think to be like the changes you want to see in your life.

if you think negatively all the time then most or all of the time your life will follow or you will create negative life situations around yourself, sometimes you just need to let go of your negative ways of thinking first, to let the light shine into your life and create more success.

if you observe people you will people who are in a rut in life continue to be negative and get more negative until they are getting stuck in a negative cycle, whereas people who are positive in life seem to do better and better in life.

so a start to your magical thinking and soul improvement and thus an improvement in life whether that be jobs or money or girlfriends would be to change the way you think in life.

this way your starting points in life your thoughts will help shape a much more positive future for you and help you achieve your goals, and get you out of that rut you seem to be getting stuck in.

zen buddhist meditation how to energise soul chakras

2010-08-07T17:27:00.000-07:00

well when doing zen buddhist meditation or in a deep state of meditation or relaxation this picture below shows some of the vibrations and felling you can get when in these states, as your energy and electricity and soul are activated to a kind of vibration.

might be a bit like the buddhist or buddhism kundalini activation as well, or just a energy style force around the body, that vibrates and repairs the body and soul connection.

zen buddhist meditation for electric kundalini activation

what the picture shows can be the kind of meditation you can try to achieve by activating a circuit around your body and creating a healthy energy flow of sorts.

zen in the summertime best time for zen though there is no time in zen buddhism

2010-04-10T09:01:00.001-07:00

summertime is probably the best time for zen though there probably is no such thing as time in zen buddhism, but for meditation purposes the warm weather is always best for meditation as blood flow is much better and energy movement in your zen meditations will be easier.

Zen Buddhist buddhism, The Discovering Buddhism religion richard gere keanu reeves dalai lama buddhism monks

2010-02-28T19:06:00.000-08:00

keanu reeves buddhist

dalai lama

richard gere buddhism

Zen Buddhist buddhism blog - The Discovering of Buddhism religion video, interesting video about buddhism, starts out with a introduction from buddhist richard gere, this video also has keanu reeves, so keanu reeves must be a buddhist as well, also in this video is the dalai lama, so comments and quotes from the famous buddhists in this short buddhism video.

gives some quotes and there buddhist beliefs.

The Discovering Buddhism

zen buddhism blog - it is the chinese new year 2010 - year of the white tiger

2010-02-13T19:05:00.000-08:00

zen buddhism blog - it is now the chinese new year, and this year it will be the year of the white tiger, chinese horoscope zodiac as animal symbols to symbolise each new year from the Rat, Ox, Tiger, Rabbit, Dragon, Snake, Horse, Goat, Monkey, Rooster, Dog, Pig.

this chinese new year is the year of the tiger but also called the year of the white tiger 2010.

Zen Buddhist meditation music

2010-02-09T11:39:00.000-08:00

just been listening to this Zen Buddhist meditation music - Buddhist Meditation Music Zen Garden, has a nice balance to it, not too mellow, but not noisy that you cannot concentrate or meditate.

you do not want your zen meditation music to be too mellow that you fall to sleep, but mellow with thought provoking sounds, or zen buddhism meditation helping sounds.

Zen Buddhism a look around a American Zen Buddhist Monastery part 1

2010-01-09T02:09:00.000-08:00

a look at a zen buddhist monastery in america, this is a interesting video about a zen buddhist monastery, but also goes into the beliefs of buddhism as well.

take a look around this zen buddhist monastery to get some ideas about what zen buddhism is about, its meanings and its practice.

this video shows the zen buddhists at this monastery and how they got to where they are now and there zen qualifications or knowledge about zen.

quite a good video it is interesting to see what monastery's are like on the inside, as usually a monastery is a closed off building.

the most important practice of zen is meditation as can be seen in this video, the day in the monastery is all based around meditation.

Zen Buddhist and the new year? new years resolution meditation

2010-01-01T07:10:00.000-08:00

thinking the new year, now in 2010, could be a good time to kind of take a Zen Buddhist look at the year ahead and plan out what you can and can't achieve in the forthcoming year, like a new years resolution.

zen would be to focus on the now though mostly, but also think of how you can proceed in the now in the coming year or through the year as it is now 2010, though in zen buddhism there probably is no time as such.

like for example plan to keep up to meditation in 2010.

zen buddhist: zen buddhist monk dogen meditation "how to practice zazen" zen buddhism full lotus posture

2009-12-08T23:53:00.000-08:00

zen buddhist meditation on how to practice tells you the steps and ritual needed to practice this meditation, the ritual and process is necessary to learn when practice religions like zen buddhism, as this is what is needed to get in the correct mind set and meditative state.

the zen buddhist monk does full lotus posture which is difficult to achieve so just get as close to that as you can, sometimes not very close but at least sitting down.

the full lotus posture helps for stronger meditation and gets the body into better connection with meditation forces.

the zen buddhist monk explains about how the back should be and the spine should be straight, is most important in dogen, aligns the meditator with the universe by having the spine straight.

the meditation posture for the hands as well is explained in this dogen zen buddhist meditation video and why these things are important, very good meditation video explains the importance of the aspects of the zen meditation.

Zen Buddhist the zen circle essence of zen buddhism zen circle symbol meaning and zen circle picture meditation

2009-11-27T11:43:00.000-08:00

the zen circle of zen buddhism or buddhism is one of its main symbols and is also a bit of a yin yang symbol as well.

as you can see from the picture the zen circle is drawn with a paint style brush with one circular sweep or stroke of the hand.

the circle goes around but has a beginning and a end as to symbolise life and death.

the inside of the zen circle signifies life and nothingness among many other things, the zen circle is quite a mystique symbol with many meanings.

also closely related to the taoist symbol of yin yang.

life and fate is said to be circular by zen masters.

the zen circle can be a starting point to look for greater mysteries or knowledge in the art of zen, also meditate on the zen circle.

Zen Buddhist

2009-10-13T20:03:00.000-07:00

Zen Buddhist

mantra Maha Gayatri mantra youtube video very nice meditation song

2009-10-06T04:59:00.000-07:00

listen to this mantra very relaxing and good for meditation and chilling out, it is explained in there youtube description:

"This is a very beautiful rendition of the Maha Gayatri mantra.
Hope you enjoy it and please feel free to leave your comments.
Bhagavan blessings to all and ENJOY!

Gayatri Mantra Translation:

Om Bhur Bhuvah Svaha
Tat Savitur Varenyam
Bhargo Devasya Dhimahi
Dhiyo Yo Nah Prachodayat

Syllable Translation

Om: Para Brahman
Bhur: The Physical plane
Bhuvah: The Astral plane
Svaha: The Celestial plane
Tat: Ultimate Reality
Savitur: The Source of All
Varenyam: Fit to be worshiped
Bhargo: The Spiritual effulgence
Devasya: Divine Reality
Dhimahi: We meditate
Dhiyo: Intellect
Yo: Which
Nah: Our
Prachodayat: Enlighten

General Translation

We meditate upon the spiritual effulgence of that adorable supreme divine reality
Who is the source of the physical, the astral and the heavenly spheres of existence.
May that supreme divine being enlighten our intellect, so that we may realise the supreme truth.
Category: Music
Tags: kali gauri laskshmi sarasvati kaal shiva vishnu brahma ganesh ram sita krishna radha gayatri mantra anuradha paudwal".

Spiritual Money - Spiritual Secrets of Money Wealth Abdundance Finance Video

2009-10-03T05:16:00.000-07:00

hopefully this can be a help full video about the Spiritual Secrets of Money its in 3 parts this is part 1 of 3.

for the first few minutes is music so far, now the Suresh Padmanabhan is teaching about the Spiritual Secrets of Money!.

"Discover how we can be Materially Satisfied along with Spiritual Fulfillment. Powerful insights on "Spirituality" and "Materialism".

this looks like it could be a interesting video about the spiritual secrets of money, and explains that money is spiritual and that money is a spiritual thing, divine.

picture of a japanese zen buddhist rock garden at the Daitoku Ji Zen Buddhist Temple

2009-10-02T10:19:00.000-07:00

Japan Kyoto Daitoku Ji Zen Buddhist Temple Zuiho In Sorin Ohtomo Zen Rock Garden.

lovely picture of what a zen buddhist rock garden looks like, kind of place you would go meditate and relax in to contemplate your thoughts, a very spiritual religious garden in the budhist tradition.

The Most Beautiful Song/Music Ever Written (Relaxing Meditation) spiritual music zen buddhist

2009-09-30T09:40:00.000-07:00

some more spiritual music, this is for getting into the mood for meditating and not necessarily for meditating to, though it can be, though it might be too loud music to meditate to.

gets you in the mood to do meditation and yoga and spiritual, buddhism zen buddhist chants etc.

spiritual meditation music THE MOST RELAXING MUSIC IMAGINABLE music for getting meditating

2009-09-30T09:37:00.000-07:00

very good spiritual meditation music, to get into the mood for meditating.

"Become a fan of PositiveChillout on facebook: http://www.facebook.com/pages/Positiv...

The song is Full Sail by Ryan Farish from his album "Beautiful".

Feng Shui Facts or Frauds? Feng Shui information the chinese art Feng Shui video

2009-09-30T06:07:00.000-07:00

Feng Shui, some interesting facts on the chinese art known as Feng Shui.

Feng Shui the youtube video write up says:

"Empty Mind, No Mind, whatever you want to call it, is an awesome idea/practice. So very very awesome. What it has to do with interior decorating, no one knows.Because there is nothing to be known....

Most Western ideas about feng shui are utterly wrong and generally based on a variety of weird concepts pulled from European folklore and New Age marketing — which are in turn marketed as "contemporary and practical" feng shui.

Despite all of the books rushing into print claiming "Feng Shui this" and "Feng Shui that," the theoretical depth and full potential of the authentic material remain virtually unknown to the public.

Real feng shui does not exist to arrange the environment for our personal gain — that is what got us into our environmental mess! Feng shui exists to fit us within the environment. By doing that feng shui keeps us safe and healthy. That is why feng shui can be used to combat global warming and environmental disaster.

The theories are labeled "Mutationist" for good reason.

According to the Feng Shui Anthology, Lin Yun took the Taiji (the Primordial, Great Unity or "Yin Yang symbol," as everyone calls it) and set it spinning in its opposite direction. The Taiji and its corresponding systems move clockwise. A left-spinning Taiji — that is, one spinning counterclockwise — correlates with global culture's views of aberrant behavior, misfortune, and necromancy.

All those occultists ... who are brimming with claims about the strange and the marvelous ... those occultists cheat people and delude the masses. They hold in their grasp the black arts and in their embrace all manner of false and faked means. ... if one listens to what they say, it fills the ears to overflowing. But one should seek to take hold of what might actually be found, in the end one will have gained nothing, for it is an evasive thing, akin to binding the wind or clutching a shadow.

— Gao Yong, an esoteric master (Fang Shi) and advisor to Emperor Zheng (33 to 7 BCE)

Theory
For Black Sect Buddhists and other New Age types, their Bagua (or Ba Gua, Ba Qua, Pa Kua) is a so-called "mystical octagon of symbolic correlations," This cafeteria-style approach to borrowed ideas was whipped into a lovely froth from Western cultural icons and concepts.

The new bagua supposedly represents "eight fundamental life conditions" that correlate to "a different aspect of ourselves."

Yet it was created within the last thirty years and marketed entirely to New Agers ignorant of Asian culture.

According to Ho Lynn's article in the execrable Feng Shui Anthology (published and edited by Jami Lin), this new Bagua was created by self-proclaimed "wandering impostor" Thomas Lin Yun, founder and spiritual leader of an American church called Black Sect Tibetan Buddhism. The new bagua is marketed as a "revolutionary" and "innovative" step in Chinese philosophy. In fact, it is so "revolutionary" that Asians laugh it off.

As one Korean-American practitioner of martial and healing arts said,

This is the sort of thing that Asians would use to make money off non-Asians :)

There are a lot of morons in the world

Read more about this in

100 Bullshit jobs

http://800ceoread.com/products/?ISBN=...

What, Bing inquires, do a feng shui consultant, new media executive, wine steward, department store greeter, and Vice President of the United States have in common? What, too, are the actual duties performed by a McKinsey consultant? Other than sitting around making people nervous? Could that possibly be his core function? Likewise, what does an aromatherapist actually do, per se? Sniff things and rub them on people, for big fragrant bucks?
Read more about this
http://www.demonoid.com/files/details"

good write up there and explains a lot of details about Feng Shui, the video at top of page about Feng Shui is very good and gets 5 stars.

yogameditation video from youtube yoga monk Mind Body Health Myths You Still Believe

2009-09-29T08:14:00.000-07:00

the Mind Body Health Myths You Still Believe, some of the myths that you allow to rule your life or control your life sometimes.

Martial Arts Training Youtube Video The Best Of The Best

2009-08-03T04:49:00.000-07:00

youtube video i put together from the best of the best 80's movie.

this is the training sequences of the film, where the american karate team prepare to face the korean karate team.

the usa karate team get trained by a mystical women from the east as to be better prepared to face the koreans and to have similar training to the eastern asian martial arts training.

there is some meditations in this training montage, where the fighters are show how to visualize and connect with there ki or chi, life force.

the american karate team get a mystical edge to there training from there new trainer katherine wade, which helps them be a bit better against the koreans.

very good spiritual buddhist youtube video 1 of 5. How to Meditate Yoga Meditation

2009-07-20T03:10:00.000-07:00

very good spiritual buddhist youtube video 1 of 5. How to Meditate Yoga Meditation
very good spiritual buddhist youtube video 1 of 5. How to Meditate Yoga Meditation.

watch this video series to learn some meditation ideas, this starts how with the basics of meditation, the basics usually being the best or core to the importance as well, so the basics are very important.

ill post the youtube video description quite a big description but it has alot of usefull words in it:

"TrungEdm
April 20, 2008

http://www.encognitive.com
New Age meditations are often influenced by Eastern philosophy and mysticism such as Yoga, Hinduism and Buddhism, yet may contain some degree of Western influence. In the west meditation found its mainstream roots through the hippie- counterculture social revolution of the 1960s and 1970s when many of the youth of the day rebelled against traditional belief systems. [26]

[edit] Sikhism Main article: Nām Japō

In Sikhism, the practices of simran and Nām Japō encourage quiet meditation. This is focusing one's attention on the attributes of God. Sikhs believe that there are 10 'gates' to the body; 'gates' is another word for 'chakras' or energy centres. The top most energy level is the called the tenth gate or dasam dwar. It is said[attribution needed] that when one reaches this stage through continuous practice meditation becomes a habit that continues whilst walking, talking, eating, awake and even sleeping. There is a distinct taste or flavour when a meditator reaches this lofty stage of meditation, as one experiences absolute peace and tranquility inside and outside the body.

Followers of the Sikh religion also believe that love comes through meditation on the lord's name since meditation only conjures up positive emotions in oneself which are portrayed through our actions. The first Guru of the Sikhs, Guru Nanak Dev Ji preached the equality of all humankind and stressed the importance of living a householder's life instead of wandering around jungles meditating, the latter of which being a popular practice at the time. The Guru preached that we can obtain liberation from life and death by living a totally normal family life and by spreading love amongst every human being regardless of religion.

Taoism includes a number of meditative and contemplative traditions. Originally said to have their principles described in the I Ching, Tao Te Ching, Chuang Tzu and Tao Tsang among other texts; the multitude of schools relating to Qigong, Neigong, Daoyin and Zhan zhuang are a large, diverse array of breath training practises in aid of meditation with much influence from later Chinese Buddhism and with much influence on traditional Chinese medicine and the Chinese as well as some Japanese martial arts. The Chinese martial art T'ai Chi Ch'uan is named after the well-known focus for Taoist and Neo-Confucian meditation, the T'ai Chi T'u, and is often referred to as "meditation in motion".

Often Taoist Internal martial arts, especially Tai Chi Chuan are thought of as moving meditation. A common phrase being, "movement in stillness" referring to energetic movement in passive Qigong and seated Taoist meditation; with the converse being "stillness in movement", a state of mental calm and meditation in the tai chi form.
Category: Howto & Style
Tags: Yoga meditation Buddhism spiritual mind health how to meditate new age".

so this video will give you some understanding into the art of meditation but also add learn your own ways as well.

zen buddhist meditation

2009-07-16T20:12:00.000-07:00

zen buddhist meditation zen meditation technique of lord buddha, key important parts of this meditation is breathing and posture.

this youtube video explains zen buddhist meditation and the techniques you need all things to practice on, practice this and practice that, working at different ideas, this is a good zen buddhist meditation to practice.

youtube video description says:

"AnmolMehtaCom
January 05, 2008

The incredible meditation of Lord Buddha, Zazen or Zen Meditation Technique is explored in this video. A clear demonstration of Cosmic Mudra (hand position), as well as details on the posture and practice are taught
Category: Howto & Style
Tags: meditation buddhist zen zazen guided technique method daily practice religion spirituality".

its all about researching your meditation also bringing some of your own ideas to your meditation, but to do research on tried and tested meditation, good video.

Buddha Quote ascension chakras now

2009-07-13T08:07:00.000-07:00

"The secret of health for both mind and body is not to mourn for the past, nor to worry about the future, but to live the present moment wisely and earnestly.
Buddha Quote".

not to get stuck on the past or future as the only time you can actively change is the present now.

the now is your most important time as it is the only place you will ever be in, so you need to be able to live in the now, and conscious of the eternal now, all other things are distractions, but obviously not saying you don't have to be organised for the upcoming now or future now, but it is all the same thing, in mysticism.

financially i would say the same thing, but money wise we have been put into a system built around the never never with a system of credit, so you still have to plan ahead in modern living even if financial matter's go against buddhist or spiritual concepts or principals, just have to try and be ahead with financies, as the credit crunch showed how people got over reached with there money borrowing.

buddha family love garden quote

2009-07-11T01:44:00.000-07:00

"A family is a place where minds come in contact with one another. If these minds love one another the home will be as beautiful as a flower garden. But if these minds get out of harmony with one another it is like a storm that plays havoc with the garden.
Buddha".

really straight forward buddha quote here, and sometimes you have to be the one to mend the broken bridges after you have family arguments or arguments with friends, if you want to live in harmony you have to learn how to love your family.

as it says a family is a place where minds come into contact with each other, this is why there can be disagreements so like the buddhist saying bring love into your family setting and it will be like a beautiful flower garden, yes i know sometimes easier said then done, but at least the positive thought and idea is the start like the little seed that grows into a tree.

Buddha Buddhist Quotes

2009-07-08T18:49:00.000-07:00

"Buddha

Three things cannot be long hidden, the sun, the moon, and the truth".

nice quick buddha quote there, things can not be long hidden, the truth always shines through (sun) reflects back at you (the moon).

also it goes round in the circle, the truth travels around in a circle like the sun and the moon.

thats one take on that buddhist quote there are probably more, just trying to bring some light to some of these buddhist buddhism riddles as said by buddha's.

Buddha Statues In China

2009-07-08T18:39:00.000-07:00

Take a look at these budha statues carved out of the rock in china, thats the thing with buddhism they put lots of statues around every where but they look really good and impressive though.

one way to make a religion last is to build lots and lots of statues, kind of stops people forgetting about the religion.

they look pretty cool kind of peaceful looking.

meditation on selflessness self-mastery continual awareness

2009-07-04T04:04:00.000-07:00

The greatest achievement is selflessness.
The greatest worth is self-mastery.
The greatest quality is seeking to serve others.
The greatest precept is continual awareness.
The greatest medicine is the emptiness of everything.
The greatest action is not conforming with the worlds ways.
The greatest magic is transmuting the passions.
The greatest generosity is non-attachment.
The greatest goodness is a peaceful mind.
The greatest patience is humility.
The greatest effort is not concerned with results.
The greatest meditation is a mind that lets go.
The greatest wisdom is seeing through appearances.
By Atisha

some of the concepts you need to understand or think about etc to understand buddhist concepts better.

but also applies to other religions as well, as they all have greater depth, just not always instantly apparent, have to think on deeper, more focused levels.

zen buddhist question where are you in life

2009-07-03T22:19:00.000-07:00

if you say where you are in life, where are you in life?.

are you are where you put yourself in life, your limitations, that you define for yourself or your life.

are you in the box you put yourself in?.

zen riddles philosophical questions

2009-07-03T22:12:00.000-07:00

we find things like zen buddhism is based on riddles which are like philosophical questions.

questions that make you think, the idea is to get the moment of realisation when thinking about these questions, like the little light bulb lighting up.

What Are Zen Buddhism or Buddhist Religion?

2009-06-30T07:56:00.000-07:00

What is the Zen Buddhist Religion and is it any use today, how does Meditation apply and are there Health benefits?.

Not necessarily a belief but more a addition to aid your day to day living, but with the goal of also improving ones soul journey through eternity, is one way of looking at it.

If we look at Buddhisms central core beliefs it is essentially a very simple religion, yet complex at the same time, but dont let the word complex fool you as complex is as complex does.

You will find with all Religions that they are built around Riddles.

With Riddles it means that the religion is more indepth, this means there is further truths to be found, then the obvious ones that are expressed to the observer.

It means for the seeking mind there is more to find in a Religion basically same with any Religion on earth.

With that being said lets take a look at some of the beliefs of Zen Buddhism.

Buddha saying:

"I possess the true Dharma eye, the marvelous mind of Nirvana, the true form of the formless, the subtle dharma gate that does not rest on words or letters but is a special transmission outside of the scriptures. This I entrust to Mahākāśyapa".

That quote is very good and shows some of the Essence of Buddism, to see the Inner Eye, and be inside the Mind of Nirvana.

This is one of the things Buddhist Monks meditate on to be able to see or feel Nirvana with the Inner Eye, like the 3rd Eye.

Try to find moments of Realisation, this is one of the things alot of Scriptures and Religions hint at, to be at Peace and find or reach a zone of Peace and Truth within the Mind Body and Soul.

This is a Goal of Buddhism and other Religions.

So Buddhism and other Religions are Relevant today as they ever where, it is just trying to find the relevancy to your own beliefs and life, doing your own research and trying to find your own Accurate Truths.

Helpfull to your Spiritual Health and Life.

Buddhist Wisdom Lessons

2009-06-29T17:30:00.000-07:00

Remember Buddha speaks in riddles!.

Buddha says:

"One is the way to gain, the other is the way to Nirvana, knowing this fact, students of the Buddha should not take pleasure in being honored, but, should practice detachment".

A way of thinking and acting in life, talking about a thought process, for example, some peoples thought process is toward greed.

So what the Buddha is saying there is understand your greed and where it would leed you.

Do not let yourself be taken over and ruled by greed etc.

This doesnt mean dont buy things or have money or possessions, it means understand what these things are, do not let them control you, or own you, you control your possessions not the other way around.

You should be detached from worldly greed, and let your mind be calm, to your wealth in life, this way it doesnt become a burden on your soul or mind.

They are just things you need to live but are not life itself, as physical life and its many items are not permanent.

the buddha says

2009-06-28T18:52:00.000-07:00

think like buddha, then you will know happiness, well that might not be so straight forward, but we can try a little understanding, at the least.

buddha says:

"Joy comes not through possession or ownership, but through a wise and loving heart."

i dont think this saying get rid of everything like you see some budhists do, like they get rid of literally all there posessions, and walk round in only a robe all day.

no, but what it is saying is to understand your life and what possessions are just that items that you possess.

so keep your possessions, but know what they are, and more importantly understand that they do not make you, but it is more your heart and wisdom that makes you the person you are.

Buddha says

2009-06-27T15:51:00.000-07:00

"Buddha says:
Believe nothing just because a so-called wise person said it. Believe nothing just because a belief is generally held. Believe nothing just because it is said in ancient books. Believe nothing just because it is said to be of divine origin. Believe nothing just because someone else believes it. Believe only what you yourself test and judge to be true".

find your own truths, but be careful to make sure that they are actually your own truths, and not implanted "truths".

yes find your own truths, but like the quote says keep testing what you believe and judge to be true, but hold out reservations as well just in case you got something wrong, in your belief.

buddhist quotes

2009-06-26T23:27:00.000-07:00

"Brian Perkins said:
This sounds an extraordinary statement to make, but in fact all truth is very ordinary. It is peoples' fantasies of what is true that is so extraordinary. That that we were born and that we face eternal extinction after death is an extraordinary fantasy".

so that we make alot out of everything, and what we believe is true can be more like illusion or fantasy.

this is what i am getting from the buddhist quote.

that we are creating alot of our beliefs, a bit like modern society is created by design, where as basic truths are much more mundane, or not so much created by people.

so not to let the world be too overbearing.

how zen buddhism works

2009-06-26T08:13:00.000-07:00

below is a quote to help ease the tensions of today.

"Yaunwu says:

If you put your conditioned intellect to rest for a long time, suddenly it will be like the bottom fallin out of a bucket -- then you will naturally be happy and at peace".

seems to be alot fo stress around today, so i think this quote is a good one to deal with stress, its like saying, look anyway, all your problems are in your intellect, and at the end of the day they will fall away like the bottom falling out of a bucket.

if you let go of your problems in your mind then they fall away, and be at peace.

just sit quietly for a while and let your problems, or you will actually feel your problems dissolve, when you sit quietly and let your thoughts go.

zen proverb

2009-06-25T09:43:00.000-07:00

"Sitting quietly, doing nothing, spring comes, and the grass grows by itself".

one of the things i take this proverb to be saying is that to not worry, for example, not worry about money problems, deal with them like nature deals with the seasons, in winter it is cold, yet, the sun and warmth is just around the corner.

dont get down and stay in winter, when you can just as quickly welcome summer, and allow it to dissolve your problems, metaphorically speaking.

zen quote for end of today

2009-06-24T16:23:00.000-07:00

here is a nice zen quote to end the day on, and then start a new day on, thinking about the quote.

Zen Quote:
"Summer at its height-- and snow on the rocks! The death of winter-and the withered tree blossoms!."

nice quote to start the next day on, check back for more zen quotes.

zen quote for summer and peace

2009-06-24T01:56:00.000-07:00

here is a nice zen quote to help you relax.

"Sheng-yen" says:
"Be soft in your practice. Think of the method as a fine silvery stream, not a raging waterfall. Follow the stream, have faith in its course. It will go its own way, meandering here, trickling there. It will find the grooves, the cracks, the crevices. Just follow it. Never let it out of your sight. It will take you...."

so dont let things get you down, let the problems be counted and flow away, or let the tention flow away, this way you can deal with things better, have a clearer head.

zen quote of the day

2009-06-23T17:10:00.000-07:00

here we go, come up with the idea of putting up a or some zen quotes a day, or most days, have to be at the computer to do it of course.

so it is just good quotes to think about and apply to your day, to inspire you and help you go about your day, and apply to your money matters, but also daily matter as most are similar as most people make there money through the day.

it seems most peoples lifes are taken up with either making money or spending money and a bit of both, whish is the way it is.

but some nice quotes to enlighten the day can help either way.

quote for today is this one:

"Langya says:- Just think of the trees: they let the birds perch and fly, with no intention to call them when they come and no longing for their return when they fly away. If people's hearts can be like the trees, they will not be off the Way".

how to make money?

2009-05-10T10:53:00.003-07:00

i need to put more time into this zen buddhist blog, been letting this one slide too much, and i like some of these zen concepts alot, very practical, and simple, great for making life easier.

so not only reading my blog but look up some of the philosophy of zen and buddhism, you dont have to take it super series, just take a look, and see if there is any thing that resonates in it?.

i always wonder how long should i be making these blog posts?, oh well, ill do some posts long and some posts short, best of both worlds then i guess.

how to make money?

2009-05-10T10:53:00.001-07:00

have it in mind to save

2009-05-08T07:20:00.000-07:00

have it in mind to save your money is a good attitude to have, and it can be surprising how fast it builds up, especially for those with good jobs.

in modern soceity the mind set is all built around spend spend spend, and it is all in the mind.

people make themselves happy by spending, but you can also make yourself happy by saving, it is just a mental approach, and changing your approach, so you can enjoy saving.

Mixing zen with money and coming up with philosophy?

2009-04-29T11:31:00.000-07:00

So i have been doing some reading up on this art or religion called zen, and here is some ideas on some of zen's basics foundations.

The idea of zen is to be int he here and now, and the zen religion basicially emphasizes the here and now, so money wise you have to not worry too much about what you lost or havnt got, but more so on what you can do now.

So how can you straight en your financies out for today, and get back on track, as you cant change the past, or the future, just prepare for it now, or as they seem to say "in the now".

So what ive done in the now is cut my spending, right down, this seems to be a effective technique, as it will leave you with more money for the so called none existent future, or the future now.

Or the continues now, so you have to be bale to flow with the now it would seem, financially, as well as spiritually, or life basically.

So try to work on what you can now, dont worry too much on past actions or what is in future except to be prepared for any so called future happenings in your diary etc.

So my future will be probably away next week.

So my blogs might not get updated for about a week, this doesnt mean i have left them.

It just means i will probably be away from my computerfor a good few days.

So probably away next week.

Trying to take a zen approach to money

2009-04-27T11:46:00.000-07:00

I have read about this in the past about trying to take a zen type buddhist approach to money.

I think it is kindof to be serine, and relaxed about financial matters, look at what you can do, to improve your money and life etc.

Everything nowadays seems to be centered around money, which isnt necessarily a good thing, so what can you do to eleviate some of htis problem?.

And i think some kind of zen approach could be one way of going about it.

As it is often reported how people are having bad financial times and how there is a credit crunch at the moment.

You hear of big financial institutions going bust and businesses having to close down due to credit problems.

And this can get you down, so i think the zen approach is to not let these external to yourself elements, effect you, but enstead concentrate on your own problems and deal with your own problems.

Its like when you watch the news it is depressing, but how does it effect you, mostly not directly, so with this zen approach deal on your own problems, or concentrate on your own financies.

I need to do more research on this approach, so i will write up in this blog what i find in easy to understand bits.

Might not be a pro blog, but some of those are difficult to read anyway, they try to be too technical and look too good, and end up being less as a result.

I try to keep my blogs simple so that they are easy to follow and easy to read!.