修行在于心，不在于型

• sinweiy

  25 Aug 11, 10:28

  四�慧 (智�内明)

  慧的定义:简�的说，就是与善心相应的观智；慧的语义:�但如实观�目标的自相，也能如实观��通达目标的无常�苦�无我的共相，并且继续努力修行而获得圣�现�。

  修习慧��就慧��于戒定修毗婆�那观（�止观���止观平衡），深入观察身心五蕴��二处��八界��二缘起�四谛。其修习层次概述如下:

  1. �清净 : 观察清楚身心之�色法的自相�共相，深入(penetration)其内，解剖�分�；此时定力就�放大镜，观力就�显微镜，如实知��与色，确认�色相��相�，�中无色�色中无�，唯有�色�没有我，�破身��我�。

  2. 度疑清净 : 进一步观察�色的因缘��二缘起等，确认唯有�色的业果，而无作者��者，超越三世因果的疑惑；确认因果相续而�常，破除常�；确认因果�异而�完全断，破除断�；确知一切世间法的因果安立，得法智�。

  3. ���智�清净 : 安�于当下的生与�，现观诸行�生��；此时会现起「观的���染�，如光明�智�喜�轻安等，如果执著这些�染就是「���，�弃这些�染就是「��，�上了「正��了。

  以上三个观智层次确定了三ç§�清净 : è§�清净 —— 观察å��色，确定苦谛；度疑清净 —— 观察å��色的业果，确认集谛；é�“é�žé�“智è§�清净 —— 远离é�žé�“上的æ�‚染，走上正é�“，确定é�“谛。

  4. 行�智�清净 : 此阶段，��历修习多�观智，�就行�智，走到世间的尽头，尚未�得出世间的预�果�。

  5. 智è§�清净 : 此阶段观照å��色的无常或苦或无我，以涅槃为所缘，进入三解脱门—— 无相解脱门ã€�无愿解脱门ã€�空性解脱门。登上出世间é�“智ã€�果智，知苦ã€�断集ã€�è¯�ç�­ã€�æˆ�é�“

  —— 此刻四圣谛å�Œæ—¶çŽ°è§‚，体è¯�涅槃。

  五�总结

  《�阿�》464�:「修习于止，�就于观；修习于观，�就于止；圣弟�止观俱修，得诸解脱界。�体�圣�与圣果，止与观两力是结�平衡�互�超胜的，圣弟�止观俱修，得以�就智慧与��解脱。

  引用和�考资料:

  禅七开示/ Sujiva禅师

  The Path of Purification / translated by Bhikku Nanamoli

  Majjhima Nikaya / translated by Buikkhu Nanamoli and Bhikku Bodhi

   

  摘自《嘉义新雨》

  http://www.4ui.com/cart/202cart3.htm

   

  
  it's also good if one can identify what's the wisdom/realisation that we are looking at.

  /\

• realization

  25 Aug 11, 10:34

  Originally posted by sinweiy:

  
  it's also good if one can identify what's the wisdom/realisation that we are looking at.

  /\

  can u briefly tell us in English about the contents of the Chinese article above?  briefly...

  (as you know my Chinese is *thumbs down*)

• sinweiy

  25 Aug 11, 10:48

  慧的定义:简�的说，就是与善心相应的观智；慧的语义:�但如实观�目标的自相，也能如实观��通达目标的无常�苦�无我的共相，并且继续努力修行而获得圣�现�。

  PrajñÄ� simply put, is the concept of wisdom and compassion blending appropriately; It not only preceive the self of all things, but also preceive the impermanence, suffering, non-self of all things.

  PrajñÄ� (Sanskrit: पà¥�रजà¥�ञा) or paññÄ� (PÄ�li) is wisdom, understanding, discernment or cognitive acuity. Such wisdom is understood to exist in the universal flux of being and can be intuitively experienced through meditation. In some sects of Buddhism, it is especially the wisdom that is based on the direct realization of such things as the four noble truths, impermanence, interdependent origination, non-self and emptiness. PrajñÄ� is the wisdom that is able to extinguish afflictions (kleÅ›as) and bring about enlightenment.

  see Summary

  http://www.answers.com/topic/visuddhimagga#Summary

  http://www.abhidhamma.org/visuddhimagga-1.htm

  in MP3:-

  The Path of Purification

  A compendium of the Therav�da Buddhist philosophy and meditation, the Visuddhimagga, meaning "Path of Purification (清净�论)", was written in Sri Lanka in the early 5th century AD by Venerable Buddhaghosa (觉音尊者).

  http://thepathofpurification.blogspot.com/2008/04/download-visuddhimagga.html

  /\

• sinweiy

  25 Aug 11, 11:07

  i listen to

  Part III - Understanding
  Description of the soil in which understanding grows

  first mp3. that say:-

  "concentration is very important for prajna to arise. without concentration, prajna cannot arise. "

  /\

• Domo Kun

  25 Aug 11, 11:08

  Originally posted by sinweiy:

  Prajñ� (Sanskrit: प�रज�ञा) or paññ� (P�li) is wisdom, understanding, discernment or cognitive acuity. Such wisdom is understood to exist in the universal flux of being and can be intuitively experienced through meditation. In some sects of Buddhism, it is especially the wisdom that is based on the direct realization of such things as the four noble truths, impermanence, interdependent origination, non-self and emptiness. Prajñ� is the wisdom that is able to extinguish afflictions (kleśas) and bring about enlightenment.

  see Summary

  http://www.answers.com/topic/visuddhimagga#Summary

  http://www.abhidhamma.org/visuddhimagga-1.htm

  in MP3:-

  The Path of Purification

  A compendium of the Therav�da Buddhist philosophy and meditation, the Visuddhimagga, meaning "Path of Purification (清净�论)", was written in Sri Lanka in the early 5th century AD by Venerable Buddhaghosa (觉音尊者).

  http://thepathofpurification.blogspot.com/2008/04/download-visuddhimagga.html

  /\

  
  Precepts Concentration and wisdom are all linked together.
• sinweiy

  25 Aug 11, 11:18

  one word i thought of is equanimity, upeksha.

  the cause of Arahat is 4NT, nonattachment.

  the cause of Pratyekabuddha is Dependent origination.

  the cause of Bodhisattva is paramita, nondiscrimination.

  the cause of Buddha is equanimity,even-mindedness .

  Thich Nhat Hanh says (in The Heart of the Buddha's Teaching, p. 161) that the Sanskrit word upeksha means "equanimity, nonattachment, nondiscrimination, even-mindedness, or letting go. Upa means 'over,' and iksh means 'to look.' You climb the mountain to be able to look over the whole situation, not bound by one side or the other."

  Pema Chodron says that when feelings of attraction or aversion arise, we can "use our biases as stepping-stones for connecting with the confusion of others." When we become intimate with and accepting of own feelings, we see more clearly how everyone gets hooked by their hopes and fears. From this, "a bigger perspective can emerge."

  Thich Nhat Hanh says that Buddhist equanimity includes the ability to see everyone as equal. "We shed all discrimination and prejudice, and remove all boundaries between ourselves and others," he writes. "In a conflict, even though we are deeply concerned, we remain impartial, able to love and to understand both sides. [The Heart of the Buddha's Teaching, p. 162]." I confess, that last one is really difficult for me, but that's what we are called to do.

  http://buddhism.about.com/od/basicbuddhistteachings/a/Buddhism-And-Equanimity.htm

  /\

• sinweiy

  25 Aug 11, 11:33

  Originally posted by Domo Kun:

  
  Precepts Concentration and wisdom are all linked together.

  
  戒定慧的相互关系

   

  戒定慧三学，所说虽有先�，在具体实践中，�是��分割的整体，三者是相辅相�。戒定是以慧为先导，定慧是以戒为基础；戒慧是以定为�止。说戒则定慧在其中；说定则戒慧在其中；说慧则戒定在其中，举一�三，圆�无�。凡夫心乱慧浅，正�风中油�，�光摇晃�定。如果加上玻璃罩�（戒），就能光定（定）明生（慧）。���除寇盗，先检查严防（戒），盗���，缚使�动（定），然��法�之（慧）。所谓�之，是以智慧照�诸法本空，烦�习气便化于无形了。

   

  å�¦å¤–，在入定时，能自然ä¸�犯诸æ�¶ï¼Œä¸Žæˆ’相应，这å�«‘定共戒’。在è¯�é�“ã€�å�‘真无æ¼�智之å�Žï¼Œå¯¹äºŽå¾‹ä»ªèƒ½è‡ªç„¶ç›¸åº”无犯，这å�«‘é�“共戒’，乃至六度ã€�四摄ã€�三å��七é�“å“�ã€�æ— é‡�法门，都从‘三学’开出。列表如下：

   

  

  interesting chart

  /\

• sinweiy

  25 Aug 11, 20:26

  when MCK was young and learning under Master Zhi Ze Dashi (a imperial royal high monk), he was still unable to understanding the meaning of 止观. so Master Zhi Ze Dashi use a simple saying that 观是看破,止是放下, seeing through and letting go.

   

  我åˆ�学佛的时候，章嘉大师教我看破ã€�放下；看破是观，放下是止。我å�‘他请教入佛门最善巧的方法，他告诉我这两å�¥è¯�，“看得破，放得下”，还是止观。因为我åˆ�学佛，他è¦�讲“止观”我å�¬ä¸�懂，他æ�¢ä¸€ä¸ªè¯�说，“看破ã€�放下”，我能å�¬å¾—懂。看破是è¦�仔细观察事实真相，事实真相最é‡�è¦�的是看因果，因果就摆在é�¢å‰�，你能看出æ�¥ï¼Œä»€ä¹ˆæ ·çš„因结什么样的果报，从果报看到它的因行，从因行你能看出果报，你就清楚了。统统看清楚ã€�看明白了，你当然放下，哪有放ä¸�下的é�“ç�†ï¼Ÿæ”¾ä¸�下还是没有看清楚，这个é�“ç�†è¦�懂。这两æ�¡æ„�æ€�é�žå¸¸é�žå¸¸çš„广，贯穿全部的佛法，它是佛法修行的总纲领。

  http://www.dizang.org/jz/sh4/025.htm

  /\

• SevenEleven

  25 Aug 11, 20:54

  Originally posted by realization:

  Hey... care to elaborate?     Would like to hear more.

  
  In general, everyone talks about the 5 senses, eye-see, ear-hear, nose-smell, tongue-taste and touch-feel. However in Buddhism, there's this six sense, the mind sense.

  When seeing, there's only the see, but with the uncontrolled mind, there's not only the seeing, but judgment, opnion, concept, likes, dislikes etc. Thus, the whole of the seeing is no longer just the seeing. When the mind is highly developed and trained, then can only be the seeing of things they they really are.

• realization

  27 Aug 11, 14:47

  Originally posted by realization:

  Sinweiy posted: ��念佛与止观是完全�以一致的。因为一�佛�蓦直念去，�念�起便是止；一�佛�心念耳�，明明历历便是观。

  This is interesting.  I think I will ask the Shifu who teaches us about this tomorrow.  Will ask him if chanting can lead to enlightenment.  All along, I was under the impression that chanting only engenders Right Concentration (定；三昧).  

  Will come back to tell what I found out...

  Just reporting back about what I heard from my teacher.

  He was basically advising us that we should begin asking "Who is the one reciting the Buddha's name?" after we've reached a state of deep concentration.  This is basically bringing in the huatou technique.

  Secondly, he said something about Buddha name chanting leading one into samadhi, but that getting into states of bliss are not the same as acquiring wisdom (prajna).  Yet again, he stressed Right View as he always does.

  I also remember AEN saying that it's more preferable to do Vipassana in formal meditation than to do it while chanting.  Basically, if one wants to do Vipassana, then chanting should not be the main practice.  However, Buddha recitation is good for engendering deep concentration. 

  Hope this helps.

• realization

  27 Aug 11, 14:49

  Originally posted by Domo Kun:

  
  He recite sweep floor.

  Domo Kun, Cudapanthaka (周利槃特) reached enlightenment by practising Anapanasati (mindfulness of breathing) meditation.

• Domo Kun

  27 Aug 11, 15:02

  Originally posted by realization:

  Just reporting back about what I heard from my teacher.

  He was basically advising us that we should begin asking "Who is the one reciting the Buddha's name?" after we've reached a state of deep concentration.  This is basically bringing in the huatou technique.

  Secondly, he said something about Buddha name chanting leading one into samadhi, but that getting into states of bliss are not the same as acquiring wisdom (prajna).  Yet again, he stressed Right View as he always does.

  I also remember AEN saying that it's more preferable to do Vipassana in formal meditation than to do it while chanting.  Basically, if one wants to do Vipassana, then chanting should not be the main practice.  However, Buddha recitation is good for engendering deep concentration. 

  Hope this helps.

  
  Wow.
• sinweiy

  27 Aug 11, 17:10

  i think Zen got their own technique, and pureland school also have their own set of technique. if u ask from pureland masters or MCK, they would say in 念佛, there's more to it than simply recitation.

   

  see:

  
  念 佛 方 法
  http://www.amtb-muar.org/NianfoFangFa.htm

  Types of Buddha Remembrance

  http://www.ymba.org/BWF/bwf52.htm

  http://www.buddhistdoor.com/OldWeb/bdoor/archive/nutshell/teach91.htm

  念佛法�

  http://bookgb.bfnn.org/books2/1142.htm

   

  /\

  清梦东彻悟大师语录节�

  一切法门，以明心为�；一切行门，以净心为�。明心之�，无如念佛，忆佛念佛，现�当�，必定�佛，��方便，自得心开，念佛�明心之�乎？净心之�，亦无如念佛，一念相应一念佛，念念相应念念佛，清�下于浊水，浊水�得�清，佛�投于乱心，乱心�得�佛，念佛�净心之�乎？一�佛�，俱摄悟修两门之�，举悟则信在其中，举修则�在其中，信解修�俱摄，大�诸乘一切诸�之�，罄无�尽，一�弥陀，�至�之�乎？

   

• sinweiy

  27 Aug 11, 17:16

  Originally posted by realization:

  Domo Kun, Cudapanthaka (周利槃特) reached enlightenment by practising Anapanasati (mindfulness of breathing) meditation.

  
  huh? where u get this?

  Cudapanthaka (周利槃特) is the 笨弟弟dull brother from AEN's post: yes it's about sweeping the dirt (in the mind).

   

  在佛陀时代，有兄弟两人一起出家，弟弟

  很笨，而且他的记性�好，但是佛陀�常关心他。教他念��念咒，他

  也���，今天教他的，明天他�忘记了。佛陀就采用�机示教，因为

  他什么都ä¸�会，天天å�ªæœ‰æ‰«åœ°ï¼Œä½›é™€å°±é—®ä»–：“你手里拿这个是什么东

  西啊？”他说：“这是个扫帚。”佛陀问他：“扫帚两个字你会ä¸�会忘记

  啊？”他说ä¸�会。佛陀说：“那你天天念扫帚就好了。”他就天天念扫帚，

  扫帚……。å�Žæ�¥ä½›é™€å�ˆæŠŠæ‰«å¸šæ”¹æˆ�“除垢”让他念，他天天念，念到å�Žæ�¥ï¼Œ

  他因为扫地，�到扫地是�扫我心地，就�了阿罗汉。

  讲到这里，我们�扫地好�？大家一起�唱《扫地歌》。

  （唱《扫地歌》：

  扫地扫地，扫我心地，

  扫尽虚空，�留余地，

  从里至外，自他两利，

  扫地扫地，扫我心地。）

  Let me tell you a story. During the Buddha’s time, there were two brothers who entered the monks’ order. The younger of the two was dull and his memory was very poor. Nevertheless, the Buddha was very concerned about him.
  
  This young monk was unable to cope with sutra and mantra recitations. Whatever he was taught would be forgotten by the next day. Hence, the Buddha decided to teach him as the situation allowed.
  
  Since this young monk couldn’t do anything well other than sweep the floor every day, the Buddha asked him, “What is this you have in your hand? ”
  
  The monk answered, “This is a broom stick.”
  
  Whereupon the Buddha asked in return, “So, will you forget the words ‘broom stick’?” The young monk assured the Buddha that he wouldn’t.
  
  Hence, the Buddha instructed the young monk to keep repeating the words ‘broom stick’ as a recitation, and that’s just what he did. Every day he chanted the words, “broom stick, broom stick, broom stick…”
  
  Later on, the Buddha switched the recitation from ‘broom stick’ to ‘rid dust’.
  
  In the end this young monk, through sweeping the floor and chanting these words, managed to purify his mind to such an extent that he achieved arhatship. While sweeping the floor he was also sweeping his mind clean.
  

  http://sgforums.com/forums/1728/topics/436511

  /\

• realization

  27 Aug 11, 17:33

  Originally posted by sinweiy:

  
  huh? where u get this?

  Cudapanthaka (周利槃特) is the 笨弟弟dull brother from AEN's post: yes it's about sweeping the dirt (in the mind).

   

  在佛陀时代，有兄弟两人一起出家，弟弟

  很笨，而且他的记性�好，但是佛陀�常关心他。教他念��念咒，他

  也���，今天教他的，明天他�忘记了。佛陀就采用�机示教，因为

  他什么都ä¸�会，天天å�ªæœ‰æ‰«åœ°ï¼Œä½›é™€å°±é—®ä»–：“你手里拿这个是什么东

  西啊？”他说：“这是个扫帚。”佛陀问他：“扫帚两个字你会ä¸�会忘记

  啊？”他说ä¸�会。佛陀说：“那你天天念扫帚就好了。”他就天天念扫帚，

  扫帚……。å�Žæ�¥ä½›é™€å�ˆæŠŠæ‰«å¸šæ”¹æˆ�“除垢”让他念，他天天念，念到å�Žæ�¥ï¼Œ

  他因为扫地，�到扫地是�扫我心地，就�了阿罗汉。

  讲到这里，我们�扫地好�？大家一起�唱《扫地歌》。

  （唱《扫地歌》：

  扫地扫地，扫我心地，

  扫尽虚空，�留余地，

  从里至外，自他两利，

  扫地扫地，扫我心地。）

  Let me tell you a story. During the Buddha’s time, there were two brothers who entered the monks’ order. The younger of the two was dull and his memory was very poor. Nevertheless, the Buddha was very concerned about him.
  
  This young monk was unable to cope with sutra and mantra recitations. Whatever he was taught would be forgotten by the next day. Hence, the Buddha decided to teach him as the situation allowed.
  
  Since this young monk couldn’t do anything well other than sweep the floor every day, the Buddha asked him, “What is this you have in your hand? ”
  
  The monk answered, “This is a broom stick.”
  
  Whereupon the Buddha asked in return, “So, will you forget the words ‘broom stick’?” The young monk assured the Buddha that he wouldn’t.
  
  Hence, the Buddha instructed the young monk to keep repeating the words ‘broom stick’ as a recitation, and that’s just what he did. Every day he chanted the words, “broom stick, broom stick, broom stick…”
  
  Later on, the Buddha switched the recitation from ‘broom stick’ to ‘rid dust’.
  
  In the end this young monk, through sweeping the floor and chanting these words, managed to purify his mind to such an extent that he achieved arhatship. While sweeping the floor he was also sweeping his mind clean.
  

  http://sgforums.com/forums/1728/topics/436511

  /\

  Yes, I know 笨弟弟.  lol.

  He attained enlightenment via Mindfulness of Breath meditation (Anapanasati).

  

  

• sinweiy

  27 Aug 11, 18:06

  i see.

  if we use the Shurangama Sutra's 25 great bodhisattva's door of entries where Manjushri chose the prefect entry/penetration. he could be using breathing as entry, can't know for sure. but i prefer Cudapanthaka would have use the pure hearing as entry than the breath entry, since he IS reciting and listening clearly.  

   

  Manjushri Selects the Organ of Entry

  The nose's breath penetrates in and out.
  
  But in the rests between there is no air.
  
  These interruptions render it inconsistent.
  
  How can that be used perfect penetration?

  ...

  The essence of hearing penetrates the ten directions,
  
  For those who have already developed great causes,
  
  Those of initial resolve cannot enter this way.
  
  How can that be used to reach perfect penetration? ---Universal Worthy Bodhisattva

   

  .....

  One may contemplate the nature of emptiness .
  
  But its aspect is murky and dull, lacking awareness.
  
  Whatever is unaware is different from Bodhi.
  
  How can that be used to reach perfect penetration? --Empty
  Space Treasury Bodhisattva

  All activities are impermanent;
  
  So, too, mindfulness has its origin in arising and ceasing.
  
  Since at any given time the factors propelling cause and effect differ,
  
  How can that be used to reach perfect penetration? -- Great Strength Bodhisattva (So the Dharma-door of mindfulness of the Buddha is not best suited
  for perfect penetration. u need to combine with hearing purely)

  One may contemplate the nature of consciousness;
  
  Yet one is regarding a consciousness that is not eternal.
  
  Even the thought of it is empty and false.
  
  How can that be used to reach perfect penetration? --Maitreya Bodhisattva
  

  ...

  I now inform the Bhagavan,
  
  The Buddha appearing in the Saha world:
  
  In this land the true substance of teaching
  
  Resides in hearing the sounds purely.
  
  If one wants to attain Samadhi,
  
  Hearing (purely) is the best way to enter.  --Dharma-door of Gwan Shr Yin Bodhisattva is so fine.

  http://www.e-sangha.com/alphone/shurangama.html

  http://online.sfsu.edu/~rone/Buddhism/Shurangama/ps.ss.02.v5.020526.screen.pdf

   

  even contemplate the nature of emptiness is not as good as Hearing (purely).

  /\

• Dawnfirstlight

  27 Aug 11, 19:08

  Originally posted by sinweiy:

  
  huh? where u get this?

  Cudapanthaka (周利槃特) is the 笨弟弟dull brother from AEN's post: yes it's about sweeping the dirt (in the mind).

   

  在佛陀时代，有兄弟两人一起出家，弟弟

  很笨，而且他的记性�好，但是佛陀�常关心他。教他念��念咒，他

  也���，今天教他的，明天他�忘记了。佛陀就采用�机示教，因为

  他什么都ä¸�会，天天å�ªæœ‰æ‰«åœ°ï¼Œä½›é™€å°±é—®ä»–：“你手里拿这个是什么东

  西啊？”他说：“这是个扫帚。”佛陀问他：“扫帚两个字你会ä¸�会忘记

  啊？”他说ä¸�会。佛陀说：“那你天天念扫帚就好了。”他就天天念扫帚，

  扫帚……。å�Žæ�¥ä½›é™€å�ˆæŠŠæ‰«å¸šæ”¹æˆ�“除垢”让他念，他天天念，念到å�Žæ�¥ï¼Œ

  他因为扫地，�到扫地是�扫我心地，就�了阿罗汉。

  讲到这里，我们�扫地好�？大家一起�唱《扫地歌》。

  （唱《扫地歌》：

  扫地扫地，扫我心地，

  扫尽虚空，�留余地，

  从里至外，自他两利，

  扫地扫地，扫我心地。）

  Let me tell you a story. During the Buddha’s time, there were two brothers who entered the monks’ order. The younger of the two was dull and his memory was very poor. Nevertheless, the Buddha was very concerned about him.
  
  This young monk was unable to cope with sutra and mantra recitations. Whatever he was taught would be forgotten by the next day. Hence, the Buddha decided to teach him as the situation allowed.
  
  Since this young monk couldn’t do anything well other than sweep the floor every day, the Buddha asked him, “What is this you have in your hand? ”
  
  The monk answered, “This is a broom stick.”
  
  Whereupon the Buddha asked in return, “So, will you forget the words ‘broom stick’?” The young monk assured the Buddha that he wouldn’t.
  
  Hence, the Buddha instructed the young monk to keep repeating the words ‘broom stick’ as a recitation, and that’s just what he did. Every day he chanted the words, “broom stick, broom stick, broom stick…”
  
  Later on, the Buddha switched the recitation from ‘broom stick’ to ‘rid dust’.
  
  In the end this young monk, through sweeping the floor and chanting these words, managed to purify his mind to such an extent that he achieved arhatship. While sweeping the floor he was also sweeping his mind clean.
  

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  Ha ha .....好好，我们就唱扫地歌。我家的地�用我扫，人家扫，我唱�

• realization

  27 Aug 11, 19:19

  Originally posted by Dawnfirstlight:

  Ha ha .....好好，我们就唱扫地歌。我家的地�用我扫，人家扫，我唱�

       

• sinweiy

  27 Aug 11, 19:24

  just å”± no use, must also listen/contemplate the sound è§‚ 音。 :)

   

  it's the KEY in nianfo too. so is contemplating the koan. the mind is ocupied in contemplating rather than wandering all over.

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