Quintessence of A Man

圖解無上瑜伽一評

2010-07-07T06:48:00.000-07:00

張宏寶著，圖解無上瑜伽一書談到了雙修，並說可以即身成佛。根據楞嚴經的說法，這不是佛法：

口中好言佛有大小。某佛先佛。某佛後佛。其中亦有真佛假佛。男佛女佛。菩薩亦然。其人見故，洗滌本心，易入邪悟。此名魅鬼年老成魔，惱亂是人。厭足心生，去彼人體。弟子與師，俱陷王難。

口中好言眼耳鼻舌，皆為淨土。男女二根，即是菩提涅槃真處。彼無知者，信是穢言。此名蠱毒魘勝惡鬼年老成魔，惱亂是人。厭足心生，去彼人體。弟子與師，俱陷王難。

若作聖解，則有空魔入其心腑。乃諦持戒，名為小乘。菩薩悟空，有何持犯。其人常於信心檀越，飲酒噉肉，廣行婬穢。因魔力故，攝其前人不生疑諦。鬼心久入，或食屎尿與酒肉等。一種俱空，破佛律儀，誤入人罪。失於正受，當從淪墜。

此名住世自在天魔，使其眷屬，如遮文茶，及四天王毗捨童子，未發心者，利其虛明，食彼精氣。或不因師，其修行人親自觀見，稱執金剛與汝長命。現美女身，盛行貪慾。未逾年歲，肝腦枯竭。口兼獨言，聽若妖魅。前人未詳，多陷王難。未及遇刑，先已乾死。惱亂彼人，以至殂殞。

讚歎婬欲，破佛律儀。先惡魔師，與魔弟子，婬婬相傳。如是邪精魅其心腑。
近則九生。多踰百世。令真修行，總為魔眷。命終之後，必為魔民。失正遍知，墮無間獄。

書中67頁是道家的陰陽雙修，Yab 其實是陰，而Yum就是陽，不過將」佛父」和」佛母」的位置掉換來呼弄人。陰陽是漢文，非印度文，是道家功法！

Anywhere Is

2009-08-12T06:53:00.000-07:00

最近聽我父親說，我很尊敬的一位師父失蹤了。
此師父沒出家時就把楞嚴經背下來了。
我曾發願，任何一位讀、背楞嚴經、咒之人，都是我的大德。我會支持他。

我心裡很難過。他是我的模範說。
那天下大雨，又黑又冷，我穿托鞋去請經。一位師父給我五本英文楞嚴經。
是這位師父叫我背楞嚴經的。
下次回去時，在此道場沒找到一位能背楞嚴經的師父的話，就表示這道場在末法了！那以後也不大想去了。

如果出外修行外參應是好事。
如果還俗，也是好事，把俗事辦好再說。
修行路長。不要急。千萬別尋短見才好。

忍、忍、忍，還是忍。
心無所住，故處處忍。沒有什麼好逃避的。

Enya 的歌Anywhere Is 就是這個意思。

Anywhere Is (無所住而生其心) by Enya (lyrics)
I walk the maze of moments
but everywhere I turn to
begins a new beginning
but never finds a finish
I walk to the horizon
and there I find another
it all seems so surprising
and then I find that I know

Chorus:
You go there you're gone forever
I go there I'll lose my way
if we stay here we're not together
Anywhere is

The moon upon the ocean
is swept around in motion
but without ever knowing
the reason for its flowing
in motion on the ocean
the moon still keeps on moving
the waves still keep on waving
and I still keep on going

Chorus

I wonder if the stars sign
the life that is to be mine
and would they let their light shine
enough for me to follow
I look up to the heavens
but night has clouded over
no spark of constellation
no Vega no Orion

The shells upon the warm sands
have taken from their own lands
the echo of their story
but all I hear are low sounds
as pillow words are weaving
and willow waves are leaving
but should I be believing
Then I am only dreaming

Chorus

To leave the tread of all time
and let it make a dark line
in hopes that I can still find
the way back to the moment
I took the turn and turned to
begin a new beginning
still looking for the answer
I cannot find the finish
It's either this or that way
it's one way or the other
it should be one direction
it could be on reflection
the turn I have just taken
the turn that I was making
I might be just beginning
I might be near the end.

我成佛教徒的因緣

2009-08-10T06:39:00.000-07:00

六歲時的一天，我爸和我說，有一天，他老了，他會葛屁。所以我很難過。
六年級，看到聖經，知道這世界也會葛屁，我更難過。

移民雪梨後，上了大學，去了教會，我還是沒有我要的答案。只知基督徙，他們的快樂是虛浮的。這些快樂，我不會，也不懂，只覺得很可憐。似乎他們為了自己的葛屁和世界的葛屁，找到了一個不合理和無奈的最佳去處。

大學有一天，在教我習武的朋友家，看到六祖的名偈，問朋友，他答的也不是很清楚。又一天，在他家中，我在想為何有零和無窮大？此想烙印我心頭。這朋友後來是基督徙。

後來讀中醫，小羅師姐修法輪功，她和我說，佛法滅時，先滅楞嚴經。我第二天買了一本，請她幫我讀，讀完後教我。可惜她拿去三天後，就跑來還我，說法門不同，不能相參而修。所以我自己讀，想，以後我懂，要教想懂不懂的人讀。

後來又花點心在唯識。直到最近兩年，才略懂了楞嚴經，和唯識論，成佛教徙。所謂無上湛深微妙法，百千萬劫難遭遇。

如果沒有過到這兩人，這兩個外道，我就不可能有機緣瞭解佛法，成佛教徙，所以我很萬分的感謝外道。

很多佛教徙，不懂楞嚴經意就輕意說此經是假的，很可憐。
他們不懂，如果沒有楞嚴經，我今生就不可能信佛。

佛法就是去找那個真的的法則。真理，並不應是以力量、神力、或奇績來顯示。

而是以教導來顯示。所以我懂了楞嚴經，才知道，這一因緣，經百千萬劫難遭遇！

Hearty Sutra

2008-10-17T04:34:00.000-07:00

Heart of Master Thich Quang Duc

Hearty Sutra

Atha Prajna Paramita Hridaya Sutrum

To All Wise taken Refuge:

Namah Sarva jnaya:

While Avalokiteshvara Bodhisattva was practicing deep prajana-paramita, he enlightened on five skandahs, observed them empty, and is able to resolved all suffering and torment.

Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form is emptiness, and emptiness is form. So too are perception, cognition, transformation, and consciousness.

Shariputra, all dharmas are empty in nature; they are beginning-less and end-less, neither tainted nor immaculate, neither wax nor wane. As a result, within empty space, there is no form, no perception, no cognition, no transformation and consciousness; there is no eyes, no ears, no nose, no tongue, no body and mind; there is no sight and sound, no smells and tastes, no touch, and no dharmas; there is no realm of sight, to the state of which there is no realm of mind-consciousness; there is no delusion nor cessation of delusion, no aging and death nor cessation of aging and death. There is no suffering, no sufferings either accumulated or ceased, and no path to cease sufferings. There is no wisdom and attainment, because nothing is gained, for Bodhisattva was relying on prajana-paramita; his heart is detached, thus unattached and fearless. He left perversion and delusion behind. Complete Nirvana!

Shariputra, every Buddha from three tenses relied upon on prajana-paramita to attain anuttara-samyak-sambodhi. Henceforth prajana-paramita is known as The Great Mantra, The Enlightening Mantra, The Supreme Mantra, and of The Unequal Class Mantras. No doubt it is able to cease all suffering and perversion.

Thus it is declared:

Gate gate paragate parasangata bodhi svaha!

Translated by A.Chang (263 of words in total, just one more than that of the Chinese Heart Sutra!)

(Please inform me if you think that there is error in translation)

P.S. after Master Thich Quang Duc's self-immolation to protect Buddhism and after his re-cremation, his heart still kept intact.

佛說法滅盡經

2008-10-13T05:11:00.001-07:00

佛說法滅盡經

僧祐錄中失譯經人名今附宋錄

聞如是，一時，佛在拘夷那竭國。

如來三月當般涅槃，與諸比丘及諸菩薩，無央數眾來詣佛所，稽首于地，
世尊寂靜，默無所說，光明不現。

賢者阿難作禮白佛言：世尊前後說法，威光獨顯。
今大眾會，光更不現，何故如此？其必有故。願聞其意。

佛默不應，如是至三，佛告阿難：

吾涅槃後，法欲滅時，五逆濁世，魔道興盛。
魔作沙門，壞亂吾道，著俗衣裳，樂好袈裟，五色之服，
飲酒噉肉，殺生貪味。無有慈心，更相憎嫉。

時有菩薩辟支羅漢，精進修德一切敬待，
人所宗向教化平等，憐貧念老鞠育窮厄，
恒以經像令人奉事，作諸功德志性恩善，
不侵害人，捐身濟物，不自惜己，忍辱仁和。
設有是人，眾魔比丘咸共嫉之，誹謗揚惡，擯黜驅遣，不令得住。

自共於後，不修道德，寺廟空荒，無復修理，轉就毀壞。
但貪財物，積聚不散，不作福德。
販賣奴婢，耕田種植，焚燒山林，傷害眾生，無有慈心。
奴為比丘，婢為比丘尼。
無有道德，婬劮濁亂，男女不別。

令道薄淡，皆由斯輩。或避縣官，依倚吾道。求作沙門，不修戒律。
月半月盡，雖名誦戒，厭倦懈怠，不欲聽聞。抄略前後，不肯盡說。
經不誦習，設有讀者，不識字句。為強言是。不諮明者，貢高求名。
虛顯雅步，以為榮冀，望人供養。

眾魔比丘命終之後，精神當墮無擇地獄，五逆罪中。
餓鬼畜生，靡不經歷，恒河沙劫。罪竟乃出生在邊國，無三寶處。

法欲滅時，女人精進，恒作功德。
男子懈慢，不用法語，眼見沙門，如視糞土，無有信心。
法將殄沒，登爾之時，諸天泣淚。
水旱不調，五穀不熟。疫氣流行，死亡者眾。
人民勤苦，縣官計剋。不順道理，皆思樂亂。
惡人轉多，如海中沙。善者甚少，若一若二。

劫欲盡故，日月轉短，人命轉促。
四十頭白，男子婬劮，精盡夭命。
或壽六十。男子壽短，女人壽長。七八九十，或至百歲。
大水忽起，卒至無期，世人不信，故為有常。
眾生雜類，不問豪賤。沒溺浮漂，魚鱉食噉。

時有菩薩辟支羅漢。眾魔驅逐不預眾會。
三乘入山福德之地。恬怕自守，以為欣快，壽命延長。

諸天衛護，月光出世。得相遭值，共興吾道。
五十二歲，首楞嚴經。般舟三昧。先化滅去。
十二部經尋後復滅，盡不復現，不見文字。沙門袈裟自然變白。

吾法滅時，譬如油燈，臨欲滅時，光明更盛，於是便滅。
吾法滅時，亦如燈滅。自此之後，難可數說。

如是之後，數千萬歲，彌勒當下世間作佛。
天下泰平，毒氣消除。雨潤和適，五穀滋茂，樹木長大。
人長八丈，皆壽八萬四千歲。眾生得度，不可稱計。

賢者阿難作禮白佛：當何名斯經？云何奉持？

佛言：阿難，此經名為《法滅盡》，宣告一切，宜令分別。功德無量，不可稱計。

四部弟子，聞經悲慘惆悵，皆發無上聖真道意，悉為佛作禮而去

佛說法滅盡經

本經收於《大正藏》之「涅槃部」

心意頌

2008-10-13T04:12:00.000-07:00

This post is written by a friend of mine:

心意頌

華嶽心意六合八法，又名圓通六合，先天三盤十二勢，迺身體力行之道。求技擊實用，不求姿勢之浮華，謂大工不巧，重劍無鋒。少談理論，概窮諸玄辯，如一毫置之太虛。

然拳腳含心意性命變化之功。故道家號以先天、玄牝，釋家稱圓通、圓覺。諸名門巨手，雖有側重，皆不出心意變化而同出一宗。

奇哉！心意無所不週而達流八方、闢彌六合，毫無罣礙，皓皓潔然，冥冥穹穹，虛無飄眇，包羅天地萬物而無所不熔冶，有鬼斧神功，故行者可不期然而然、莫知致而致。僅以此篇勉我等好三尺秋水之志士，航浮沈之筏軀，共遊達覺涯。

覺闕歌
少小離家老大回
鄉音無改鬢毛衰
兒童相見不相識
笑問客從何處來

拳腳心意歌(楞嚴經文殊師利法王子偈)
雖見諸根動
要以一機抽
息機歸寂然
諸幻成無性

A headless Snake

2008-10-10T05:10:00.000-07:00

A headless Snake

Yajnadatta is an ancient serpent, sizable, powerful, yet gullible. He engulfed nations, rampaged and devoured them one by one. Out of desperation and compassionate, Mischievous Hippocratic, a wise man, went up to Yajnadatta. Serpent Yajnadatta seized him instantly, but being surprised by his composure.
“Why are you not afraid, puny humon?” puzzled Yajnadatta.
“Oh… the almighty Yajnadatta, you so powerful, yet so in pitfall!” replied Mischievous.
“Why? I owned you, land and your beasts,
How dare you say that, you frail spit?
Answer me with care you little weed,
Or rip you in half that you will be!” infuriated Yajnadatta.

“Though you own us, the land and beasts,
You can never own your head,
‘cause you cannot find it there.
In fact, if I have not informed thee,
You don’t even know that it’s not there.
Sympathize your head, I should,
Laughing at your plight out I will!”

Shocked and chocked by the wise man’s word, he gobbled down the poor Mischievous; then Yajnadatta embarked a journey to find his head; he searched every inch of his body, every inch of the land, but he failed miserably. Eventually he gave up, died and went straight to hell.

Being the demonic lord of the dark realm, Satan was most displeased with his new subject, Yajnadatta. For Yajnadatta is in such state of misery, no amount of punishment and torture, neither physical nor mental, was able to inflict much of suffering on the drifting serpent. In short, Satan was not entertained, and his authority challenged- other demonic nobles started to doubt his might, wisdom and sovereignty.

Then Satan came up with a wily scheme, he went up to Yajnadatta and knock his head with his rod.
“Knocking there is your head,
Lost it again ‘cause I stopped
If you want your head back again,
Do my bidding and it you re-gain! “

Realizing he had just found his head from Satan, and lost it again the instant Satan stopped knocking his head, Yajnadatta succumbed to Satan’s might and became one of Satan’s elite in his eternal quest of dark crusade.

Commentary:
The ideas of this fable came up while I was reading through Chapter four of Shurangama Sutra few days ago, realizing that it is about formation of the universe. Inadvertently, I came across a proverbial teaching from Buddha in Ghanavyūha sutra, pointing out the world of illusion is like entangled snakes. Adding elements of Hippocratic symbol, I created this fable. So what ever happened to Mischievous? Take a guess!

Please refer to the following:
From Shurangama Sutra
”The nature of enlightenment is essentially bright. It is false for you to make it bright enlightenment. 4:17

”Have you not heard of Yajnadatta in Shravasti who on impulse one morning held a mirror to his face and fell in love with the head in the mirror? He gazed at the eyes and eyebrows but got angry because he could not see his own face. He decided he must be a li mei ghost. Having lost all his bearings, he ran madly out. What do you think? Why did this person set out on a mad chase for no reason?. 4:101

From Ghanavyūha sutra
根蘊如蛇聚
境界緣所觸

Organs and Senses tangled like snakes,
Realm contacted then lingered !

You-niverse- a poem on Shurangama Sutra

2008-10-02T07:22:00.000-07:00

You-niverse- a poem on Shurangama Sutra

To help you reading the poem, you firstly need to read Maitreya Bodhisattva's executive summary in Shurangama Sutra and The voyage of the mind, please double check Shurangama Sutra for proper meaning! I always wonder if a bodhisattva reincarnated French invented the word “universe.” You can break universe into “you” and “nivers”. Nivers sounds like nirvana in French, where syllable "s" is not pronounced. Façade deceives!

”I went on until, to the ends of emptiness, all the lands of the Thus Come One, whether pure or defiled, existent or non-existent, were transformations appearing from within my own mind. 5:118
”The Buddha asks about perfect penetration. I was intent upon the contemplation that the ten directions come only from consciousness. When the conscious mind is perfect and bright, one enters the perfection of the real. One leaves behind reliance on others and attachment to incessant calculating and attains the patience with the non-production of dharmas. This is the foremost method.” 5:119

You-niverse
Once confusing thought as heart,
Deluded in flesh everyone wants,
Don’t know cadaver
Mountain and River,
Space and earth are
Inside the Wonder
Of Immaculate Hearty Heart!
Pity throwing away the clear blue deep,
Lingering on the drifting bit,
Worst seeing bubble as seven seas.

You should know better it is true!
Even space is in you hearty heart,
Like little cloudy dot on the sky blue vast!
Not to mention all the worlds,
Drifted, engulfed by space surround.
If one unlock the hearty heart,
Space around vanished it will!

In an executive summary Maitreya told,
All Budda’s lands, radiant or rot,
Just transformation of hearty heart!
Leaving Dependence,
and Discernment,
Peeling off ten dimensions,
Finding your hearty heart
'Cause *You-niverse is what you found!

If you just don’t believe me,
Check on table the dinner plat!
Spin it to see if the center will rotate?
Dependence the platter, you make it true;
Discernment deluded you wonder in vain!

Why not Buddha’s Mother Tongue

2008-09-30T04:15:00.000-07:00

Why not Buddha’s Mother Tongue

How did Buddhism sutra preserved so well in China? I mean, why did the early masters translate so many Buddhist texts into Chinese, more than that of any other language? Of all the languages in the world, why did they pick Chinese, not Sanskrit, a language used during Buddha’s time, Buddha’s mother tongue? For years, I pondered.

Then it come to my when I was reading “The Mother Tongue” by Bill Bryson, in which he commented on the a admirable quality of Chinese character (Kanji)- if Confucius is back to live today, though we cannot understand him verbally, we can still understand him through writing - a vital quality necessary to preserve the meaning and authenticity of Buddhist scripture.

Chinese is largely different from Sanskrit in the way it is written. Like English, Sanskrit is written in alphabets; Chinese is written pictographically and ideographically, that is Chinese characters are made up of pictures and ideas. As a result, the complexity of Chinese character allows you to express versatile ideas, feelings, and join hidden and intricate Buddhist ideas into just few syllables, which may require up twice of the amount in other language. For instance, in Sanskrit it is lengthy Tathagata; in Chinese it is ru lai, which means enlightened one.

Because of fewer syllables per word (in fact, one syllable per word) in Chinese, monks would have no trouble in memorizing the sutra by heart. This is also an advantage in teaching, where students can pick up the Sutra with speed. It is like the reason that law started with French, and Medicine and Physics with Latin in Europe. Chinese character is simply user friendly, succinct, clear when it comes to record Buddhist sutra.

Translating into Chinese also means that Buddhist Sutra is not affected and drifted because of regional dialects; and its center ideas are kept away from individual dialect’s influence and hence preserve its authenticity and originality. Dialect, a trouble in so many parts of European regions, hardly is trouble at all in China, because Chinese character is the same even if two dialects are vastly different. In Belgium, for example, you need to have two types of signage: French and Dutch; but for Spain and Portugal, although they have different ways to speak, their writing is essential the same and can read each other’s newspaper.

It also is clear that Chinese Buddhist Sutra can survive better than Sanskrit Sutra, because Sanskrit becomes obsolete today: although it was popularly used in Buddha’s time and generations later, no one uses it today even in India. According to Bill Bryson, author of "The Mother Tongue", Sanskrit is retained only in the sacred hymns of Vedas, which makes no discernable meaning today. In another word, if Buddhist sutras were recorded in Sanskrit two thousands years ago, no one would understand them today.

In short, for succinctness and clarity, or for educating and memorizing, Chinese is just a more reliable form of record for Buddhist Sutra.

Rabbi, Robber, and Rabbit Horn

2008-09-28T05:18:00.000-07:00

Rabbi, Robber, and Rabbit Horn

To discern between Buddhism and quasi-Buddhism is like speaking in Singaporean English: it is not easy to discern the word “rabbi,” “robber,” and “rabbit.” That is my sentiment when I sighted a blog named Rabbit Horn, which includes a short excerpt of Shurangama Sutra.

The blog is quasi-buddhistic, that is, teaching with Buddhistic facade, because the author endorses nihilism and nil-nirvanaism, which Shurangama Sutra actually argues against. To believe in rabbi is OK, but to believe in a robber will certainly get most of Buddhism lovers in trouble. Buddhism is just not a “rabbit-horn” teaching about vain and futility, but quasi-Buddhism is. As excerpts from Shurangama Sutra attested:

“Now you say that because dharmas arise, every kind of mind arises. Wherever it comes together with things, the mind exists in response. But if it has no substance, the mind cannot come together with anything. If, having no substance, it can yet come together with things, that would constitute a nineteenth realm brought about by a union with the seventh defiling object, and there is no such principle.” 1:198

”If it does have substance, when you pinch your body with your hand, does your mind which perceives it come out from the inside or in from the outside? If it comes out from the inside, then, once again, it should see within your body. If it comes in from outside, it should see your face first.1:199

”Ananda, when all the things in the world, including blades of grass and strands of silk thread, are examined at their fundamental source, each is seen to have substance and a nature, even empty space has a name and an appearance. 1:258
How much the less could the clear, wonderful, pure bright mind, the essence of all thoughts, itself be without a substance? ”1:259

As a result, I reflect in a poem:

To be or not to be,
That is the question!
If wasn’t for women,
Men’s ding-dong* start to rust!

To be or not to be,
That is the question,
Whether faith in vanitat,
Or to blind faith to so called God?

To be or not to be,
That is the question,
If here no nirvana,
Many *ding-dong vainly rust!

The end-of-dharma period supposedly started around this decade- 45 years for proper-dharma period, during which Buddha was alive, 2500 years of mimic-dharma period, and who knows how long is the end-of-dharma period - and doomed of dharma will start with demise of Shurangama Sutra, either lost, lost in translation, twisted in explanation.

p.s. Please inform me if I offend anyone! *This poem just tries to illustrate that if there is no nirvana, then the Buddhists celibacy is irrational and pointless.

The Voyage for the Mind

2008-09-26T08:05:00.000-07:00

The Voyage for the Mind

The hearty dialogue between Buddha and Ananda is actually a voyage for mind. It is not lengthy, but its complexity oblige me to share more of it with you; because one of my friend stuck on the third quest for the mind; because it can be illustrated with simpler clarification; because it can be analyzed scientifically and systematically, and because the Shurangama Sutra is so intricate that I cannot finish elaboration as a summery discussed previously.

Ananda firstly argued mind is inside our body. In fact, if Ananda is a neurologist today, he will argue that mind is actually inside our brain: our mind is nothing more than electrical impulses and chemical synopsis trapped along the vast neural network, yet the simplicity of Buddha’s argument daunted us: if mind is inside one’s flesh, surely one will be able to see the anatomical structures surrounding the mind before seeing objects outside, starting with cornea, lens, retina, optic nerve, and even part of visual cortex.

Neurologist will further argue that vision is facilitated by retina; we will lose our vision if our retina is damaged. Again, Buddha would demonstrate that even a retina-detached patient can still see darkness in front of him; that is, he does not lose his ability to see even the retina is gone, similar scenario will occur if a person had deficit in his optic nerve or visual cortex. This implies that mind’s ability to see is retained regardless the deficit along the visual plexus anatomically, but how about our ability to think?

A recent Nun Study also support that lesion of brain does not impede our ability to think. For instance, Sisiter Mary, a 101 years old nun with neurofibrillary and senile plaques, a classic histological signature of Alzheimer’s disease, still retain her high cognitive ability. In another word, Sister Mary still think well even her brain suffered from structural lesion, which suppose to alter and in fact lower her level of reasoning and mental processing. The ramification: our brain is not where our true mind is.

Where is the true mind then?

This is Buddha’s answer from Shurangama Sutra:

”The primary misconception about the mind and body is the false view that the mind dwells in the physical body. 2:54
”You do not know that the physical body, as well as the mountains, the rivers, empty space, and the great earth are all within the wonderful bright true mind. 2:55
”It is like ignoring hundreds of thousands of clear pure seas and taking notice of only a single bubble, seeing it as the entire ocean, as the whole expanse of great and small seas. 2:55
”You people are doubly deluded among the deluded. Such inversion does not differ from that caused by my lowered hand. The Thus Come One says you are most pitiable.” 2:56
”You should know that the space created in your mind is like a wisp of cloud that dots the vast sky. How much smaller must all the worlds within that space be! 8:12 ”If even one person among you finds the truth and returns to the source, then all of space in the ten directions is obliterated. How could the worlds within that space fail to be destroyed as well? 8:13

To elaborate in more succinct sentences, I tried to re-translate forth mentioned passage :

“Confused, deluding to reside in one’s flesh, not realizing even the mountain, river, space and earth that are just part of one’s sacred true mind, it is like giving up vast ocean and lingering on a small drifting bubble, worst, treating the bubble as ocean.” 2:55-2:55
“You should know that even the space is created in your own mind like a dot of white cloud in the vast blue sky, not to mention that all the worlds, which are engulfed inside the space. “8:12

This notion is also shared by Maitreya Bodhisattva! Check it out if you don't believe me!

A Hearty Dialogue with Buddha

2008-09-26T07:51:00.000-07:00

A Hearty Dialogue with Buddha

Chapter one of Shurangama Sutra is a debate between Buddha and his disciple/cousin Ananda: it aims to elucidate where the true heart is, where the true mind is. As result I name chapter one’s summary “ A hearty dialogue with Buddha.”

It all started with Ananda’s close call to break his precept with a gorgeous and licentious Matangi mistress while out food begging, and it ended with Ananda’s bewilderment on where his true mind is, after undergoing a scrupulous and strenuous dialogue with Buddha (very hearty indeed).

As a flesh pumped by perpetuating tons of testosterone, haplessly and helplessly doomed by lust, handsome Ananda, once upon fulfilling the digestive desire and fully charged, was lured by the sexual desire of Matangi mistress, and following his biological calling; the small head took over, big head forgotten. Luckily, Manjushri, on Buddha’s request swiftly come to the rescue and bring them both to Buddha.

To knock Ananda back to his senses, Buddhist pursued Ananda where his mind is; after all, mind is the perpetrator of the deeds and eye the abettor. Ananda speculated vainly and heartily: within the flesh, outside, in the visual organ, the darkness inside, drifting with phenomenon, between sensory organ and environment, and even nowhere, with each of Buddha’s rebukes and remarks, Ananda’s self-confidence shriveled - he was mortified, petrified, and stupefied.

Buddha did not leave Ananda any room to ponder; he further explained the two reasons for our endless life-death drifting and suffering: we took the attached thought to be the true mind; and we mistook the byproducts of our essence with immaculate essence itself.

Finally, Buddha disclosed a startling secret: the universe, its habitant, atoms, and law of causality are nothing but the manifestation and creation of our one’s immaculate mind. Buddha further argued that if the mind is nothing but a collective hybrid of discernment, senses, observation and awareness, surely when we don’t discern, sense, and aware, our mind will cease to exist; but this is not true.

At this moment, let us pose and ponder: where is our true mind? Is Buddha’s argument and disclosure still infallible under the modern scientific scrutiny?

To be continued…in The Voyage for the Mind

Intro to Shurangama Sutra

2008-09-21T06:16:00.000-07:00

Intro to Shurangama Sutra

Of all the Buddhist texts, Shurangama Sutra is the last to be translated into English, and the least known sutra in the West; yet the mostly praise the highest amongst Buddhist monks. Although few scholars, both Chinese and Japanese, deem it as forged text from the eighth century, it is highly regarded and guarded by many venerable masters, such as His Holiness, Venerable Master Xuan Hua, who devote most part of his life preaching, teaching, and translating this sutra in US.

It is said that this sutra arrived in China in the most devious manner: Shurangama Sutra was considered so sacred that it was actually banned by the Indian official to be sent aboard and neither to be translated, as result Shramana Polamiti sliced his forearm open, implanted a piece of waxed silk scroll written with sutra, sutured it up, and traveled to China after his forearm had healed. Of course, taking it out is just as ghastly as putting it in and one will hope USB memory stick was invented by then. Shramana Polamiti, after finishing the translation, went back to India and took full responsibility for smuggling. We owe him gratitude.

The story did not end there: after having the scroll taken out, it is impossible to discern the writing on the scroll from the bloodstain. Fang Rong, the governor responsible to translate the sutra at the time, was distressed until his daughter suggested to wash off the bloodstain with milk. The washing, of course, was evidently a success.

It was also the most anticipated and seek-after sutra: before the arrival of Shurangama Sutra, upon on hearing it’s existence, Venerable Master Zhi Zhe had to pray to Buddha daily for it’s soon arrival, consecutively for eighteen years, hoping to see the sutra arrived China in his lifetime. He didn't. It was not in vain; now that everyone can access Shurangama Sutra with ease, and freely, even in English.

Shurangama sutra is also the most logically and scientifically coherent piece of writing in Buddhism. Despite the controversy of it’s historic origin, it provides careful scrutiny and analysis of the mind, to such a degree that one will think it is not a Buddhist-only text; it is a discourse for any one who are willing to read, contemplate, explore and meditate; it unlocks the secret nature of mind-material relationship- the very essence that allow you to move your body, to watch, to feel, and to think- which evidently needs to be verified by anyone but you- the reader, through reading and training.

Prophecy from Doom of Dharma Sutra (also known as The Buddha Speaks the Ultimate Extinction of the Dharma Sutra) tell us the Shurangama Sutra will also be the first sutra disappeared on earth, in a period when dharma will start to vanish, and in a period without reasons and common sense, a period of barbarity, chaos and gullibility.

Today, Master Xuan Hua and his team successfully translate the text and explanation of Shurangama Sutra in a total of gigantic eight volumes. Yet, I have found that it is tough to get the flavor of the sutra across the Chinese-English-cultural barrier; it is like transforming “Transformer” from a Japanese cartoon into a sophisticated Hollywood blockbuster without losing its content and originality.

So here I sit, embark on a journey, and endeavor to translate Shuranagama Sutra again with the help of my predecessor, into English with meaning neither lost nor changed and its translation being as tantalizing as its original text.

No1 Quintessence of A Physician

2008-09-21T06:12:00.000-07:00

No1 Quintessence of A Physician

The absurdity of doctor as a profession always fascinates me when I was little. You are sick; you go to doctors; you wait patiently (maybe that is where the word “patient” come form) with agony, thinking when is it ever going to start? And when they do see you, they cut you, bleed you, and pierce you; you start to think: when is this torment ever going to end? At end of the day, you pay them and thank them for the pain with a kindness on your face, hoping you will never see them again. Yes, they may occasionally spare you a candy, hoping you will stay quite the next time you go to their clinic.

In 1998, Patch Adams, the movie or at least the person portrayed in movie, change my view about doctors completely.

Dr. Patch Adams inspired me the kind of person I want to be. He has passion, guts, kindness, and persistent strife to the best of his ability to attend to patient’s comfort. Medicine to him is not just statistics, hierarchy, and mechanical routine. Dr. Patch Adams believed in “humanistic medicine” − more than a sense of hope, but a sense of dignity and caring that I would want for my families in hospital when they are ill.

By masking himself as clown and entertain the patients, he believes it is one of the best ways to serve his patients. As the Dr. Patch Adams explained in his speeches:
“(Deep down) You can say that is fake performance because you are really hurting; so what is true in the formula I am talking about is the intention that is true, and performance is serving the intention.”

But I also believe that there are countless true passionate doctors out there who serve tirelessly with mask and share the same do-good-intention, in surgery, in anesthesia, in oncology, and even in abortion and euthanasia. They too, just in different kind of disguise, giving fake performance to hide the fact they are hurting; and the fact they are powerless, frustrated and helpless in battling against ethical dilemma, disease and futility of death and staggering cut of funding, regardless of their gender, age and their level of obstinacy. Not one doctor who is not compassionate and kind, I genuinely believe, is willing to go through the grueling years of medical schooling and hospital training, starting with painstaking gamsat or umat and interview.

But good intention without an objective is futile. I believe to be a doctor you need more than just do-good-intention, ambition, obligation, commitment; a doctor above all others need to have an intrinsic passion and intuitions to serve patient as you would like how your families to be served, because personalities and abilities alone do not provide a doctors’ explanation to your own existence and motivation. The qualities mentioned above are merely the basic attributes of doctor to facilitate them to do a proper job and in fact to do any other job, which coming even with practice and training: social worker with good intention, politician with ambition; police with obligation; and even thief with commitment (if you think it is a job). An answer to explain the rationality of doctors’ role is of importance and greatly needed before any one who wish eagerly to become one.

See, we all will die one day; and doctors are not curing-death-almighty; and all death is inevitable and imminent. So why doctors? Why would I even want to become one?

This can only be explained by this code: how we perceive we are treated in the hospital is really something special; something that I would genuinely like to offer to future patients, as of what I would like to offer to my family, with a fake smile on my face and a true intention. This is my No.1 quintessence of physician.