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Book of Moon-directing

Master Dao-yi, Patriarch Ma

Part VIII

Lecturer: Shang-te

Recorder: Tian-yi

Translator: WEI Sheng

Vice President, Daonan Academy

 

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Make Your Own Choice

  Taiwan has been bullied for centuries, and is more seriously bullied now, by itself and by others. How to stabilize? Men are stuck in this anxiety, and Shintoism prevails among them. They couldn't be degage, but scared all day. They are short of safety, and hence looking for safety, instead of looking inward for reflection: what on earth do you want? what on earth can you get? How to get that? Where to get that?

  Why are men all around Taiwan engaged in fake food? The more money they have, the more money they make; the more power they have, the more power they strengthen, why? The answer is easy: due to anxiety, they cheat for money and run away.

  In this situation, unless you didn't even have this understanding, you should make decision to help resolve the anxiety of men. Otherwise you can cheat for fame, fortune, Shintonism or local Patron Saints. But you don't. Your eyes are full of resentment, discontent and unhappiness, and you quarrel with your family and friends for sentiments. Why do you do these? Why not be more degage? Look through the world of looting and jungle justice, and make your own choice.

  Lao-tzu, the Diamond Sutra, and Confucius all say that if there were no looting or quarreling, all problems can be settled.

  Destiny, freedom and liberation, are upon your own choice.

 

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Original Text

Our present behavior (walking, standing, sitting, and lying down), and response to occasions and things, are all the Tao. The Tao is the Dharma-Realm, and numberless miraculous functions are within the Dharma-Realm. If not, how could we talk about the doctrine of heart, or the doctrine of infinite lights? All existences are existences of heart, and all words are words of heart. Myriads of existences are from the heart, and the heart is the origin of myriads of existences. Therefore the scripture says: Man whose consciousness has reached the origin is called a Sramana (Buddhist monk). Words, meanings, and all existences are equally pure.

 

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Response to Occasions

Our present behavior (walking, standing, sitting, and lying down), and response to occasions and things, are all the Tao.

  Chinese characters are interesting. Occasion is affirmative, negative, and also a question mark. ¾÷(Occasion), is comprised of ´X(several) and ¤ì(wood). Wood is relevant to metal, water, fire and earth. All existences are relevant to metal, water, fire and earth, and relevant to wood, which is called ¾÷(Occasion).

  How to response to occasions? You have to practice the panca-vidya (knowledge in five subjects) and six supernatural powers. If you have accomplished a bit of the panca-vidya and six supernatural powers, on the point that things are about to come true upon you, you can PASS it. Crucially, you can response to occasions only when you know the occasions. Knowing of the occasion is also related to knowing of the trend.

  Where to PASS? How can you response to occasions during walking, standing, sitting, and lying down? Emptiness of the three time periods, and emptiness of the three aspects.

   'Emptiness of the three time periods': 'you cannot recover past thoughts, you cannot hold on to present thoughts, and you cannot obtain future thoughts.'

  'Emptiness of the three aspects': 'charity' (Almsgiving without giver, receiver, and alms). We have mentioned this before that the way of Bodhisattva is one single word: 'charity'. During walking, standing, sitting, and lying down, and dealing with men and things, there is one single word: 'charity'. How to do 'charity'? Without right or wrong, without gratitude or resentment, the ordinary heart is Tao, and the ordinary heart is charity.

  If you don't do charity, you are not response to occasions during walking, standing, sitting, and lying down, and dealing with people and things. If you keep saying: 'I don't care', 'whatever is OK', it's the key condition of depression, arrogance and forgetting. All are pragmatic, especially the religions. If your methods are incorrect, you are definitely wrong. So pay special attention to the word ¾÷(Ocassion).

  Response to things. The Doctrine of The Mean of Confucianism says, 'without sincerity there would be nothing.' What is sincerity? The Doctrine of The Mean says, 'When we have intelligence resulting from sincerity, this condition is to be ascribed to nature; when we have sincerity resulting from intelligence, this condition is to be ascribed to instruction. But given the sincerity, and there shall be the intelligence; given the intelligence, and there shall be the sincerity.'

  The sincerity implies 'what Heaven has conferred', 'it should be like this', 'natural appearance', suchness, etc. Therefore the sentence 'without sincerity there would be nothing' is consistent with Buddhism, that 'all existences correspond to the heart'. Actually, Confucianism, Buddhism and Taoism are consistent with each other.

  In this way, it's natural to response to occasions.

  If you can truly response to occasions, you enter into the true panache and freedom. And then you can:

  Be as a angelic pearl spinning on the plate and a bird skimming across the sky, with indifference, beyond track and trace;

  Be contented with any occasions in the original nothingness, with nothing (no occasion) to response to or to accord with.

 

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The Dharma-Realm

The Tao is the Dharma-Realm.

  The Dharma-Realm comprises all formal and formless existences; all existences are in the Dharma-Realm, all places are in the Dharma-Realm, all events are in the Dharma-Realm, and all men are in the Dharma-Realm. Therefore, the 'non-obstructive interpenetration of phenomena with phenomena' in the 'discernment of the Dharma-Realm' is the realm of Great Bodhisattvas and Buddhas. Once you can face death as well as transcend death without fear, you are in conformity with suchness of no-oneself and no-existence, and in true non-obstructive interpenetration.

  The Dharma-Realm implies you and you implies the Dharma-Realm. Therefore you are the One between heaven and earth. Heart, Buddha and sentient beings are a threefold unity.

 

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... and numberless miraculous functions are within the Dharma-Realm.

  Turn the wheel of the dharma in particle; reveal the land of Buddha on the tip hair. There is a verse by Scholar Zhuo Zhang in Tang Dynasty:

  The light of holy silence illuminates numberless worlds (as numerous as the sands of the Ganges); sentient beings of worldings and saints share the same home with me.

  The wholeness appears when no idea emerges; it's concealed by clouds the moment the Six Indriyas take effects.

  To eliminate affliction is more troubling; and to aspire to suchness is even wrong.

  Comply with the conditions non-obstructively, both nirvana and life/death are equally like the illusory flowers.

  The light of wisdom, of holy silence, is Amitabha Buddha's twelve lights. Numberless (as numerous as the sands of the Ganges), comprises both absolute world and secular world.

  Miraculous function: the use of the useless, the useless of the use, the use when there is need, the useless when there is no need, all are OK. What's the condition of miraculous function? True no-oneself and no-existence. With oneself, there is selfishness. With existences, you can't become a harmonious whole nor be over numberless worlds, that is, bifurcation, right/wrong. So the condition of miraculous function must be no-oneself and no-existence. All are in existences, within the dharma-realm that is boundless, regardless of above, below or middle, as an integrated wholeness. Such is known as the dharma-realm that 'all things are comprehended in their unity'.

  Within the dharma-realm that 'all things are comprehended in their unity', one as infinite, infinite as one, inexhaustible layers and layers inexhaustible, are all in the dharma-realm that 'I said that dharma-realm is not the dharma-realm. Therefore it is known as the dharma-realm.' Thus, we transcend all of these, and even transcend the transcending.

 

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The doctrine of heart

If not, how could we talk about the doctrine of heart?

  Buddhist explanation to HEART:

  1. The wholeness of past, present and future, rather than the organ.

  2. In Zen School it is what that is unobtainable.

  3. It's the entire twelve divisions of the Buddhist canon, that is, the doctrine of heart. Later it is transcended in Zen School. What to transcend? Where there is a Buddha, cut the Buddha; where there is a devil, cut the devil; where there is a sentient being, cut the sentient being; where there is existence, cut the existence; where there is emptiness, cut the emptiness.

  What is transcending? To cover and over. To cover means to overspread. To over means to pass. That is, though it's concealed by clouds the moment the Six Indriyas take effects, the six Indryias don't comply with the six dusts. What's that? No attachment. How to transcend? For example,

  Men have to eat when hungry. What to eat, how to eat, when to eat, whether to eat well, bad or middling, are circumstances and destiny. Beyond the domination of circumstances and destiny is known as transcending. What's that? You are OK if you have no food to eat and die of starvation. You are OK if you eat bad. Understand? Therefore it's very difficult. So as to being without right/wrong, true/false or choices, it's to one's own affection, intention and desire instead of circumstances. Such is called transcending. Transcending is very difficult, as men are mostly in affection, intention and desire, and right/wrong.

 

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or the doctrine of infinite lights?

  Dr. Huang, can you explain the doctrine of infinite lights?

  Dr. Huang: The doctrine of infinite lights is from the Vimalakirti-Nivdesa Sutra. Once, a group of goddesses in the devils' palace met Vimalakirti, converted by him, and were asked by the prince of the devils to get back. Vimalakirti told the goddesses to enlighten companions in the devils' palace and initiate their intention, as a light that ignites thousand lights and retains its own brightness. Such is known as the infinite lights, which means that everyone has a heart light of wisdom, the brightness of which can radiate to help ignite others' light of wisdom. Namely, brightness passes on from light to light in the boundless space-time, is the doctrine of infinite lights.

Master:

  The doctrine of infinite lights. The opposite of light is darkness. What is darkness? Afflictions are darkness, and no wisdom is darkness. No wisdom are bound to afflictions, and afflictions are equal to no wisdom. Light is brightness. Infinite brightness, boundless brightness, is known as no afflictions. What is the doctrine of infinite lights? In an old saying, no-oneself, no-existence, and help others, is the doctrine of infinite lights. One light is thousand, and thousands of lights are one. The brightness of one light pass through all lights. The true peerless wisdom is complete comformity with Buddhas and Bodhisattvas. Buddha, liberation, freedom are peerless wisdom. Therefore, 'practicing the profound Prajna Paramita' is the peerless wisdom; with the peerless wisdom, 'he illuminated the Five Skandhas and saw that they are all empty.' The Heart Sutra is exactly the doctrine of infinite lights. Many teaching of Buddhism are the doctrine of infinite lights, the peerless wisdom.

 

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Existences of heart and words of heart

All existences are existences of heart, and all words are words of heart. Myriads of existences are from the heart, and the heart is the origin of myriads of existences.

  Subjects correspond to object, and objects are included in subjects. The three realms are of one heart, and all dharmas are consciousness centered. Subjects and objects are a binary unity.

  The arising and perishing of heart corresponds to the arising and perishing of all dharmas. It's not production nor creation but corresponding to. Dharmas are existences.

  The wholeness of one's own existence, including recognition, sensation, perception, reason and affection, corresponds to the objects in purity instead of afflictions. Such is known as 'the arising and perishing of heart corresponds to the arising and perishing of all dharmas'. It's not that when you dream of gold there is gold.

 

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Transform the eight consciousnesses into the four kinds of wisdom

Therefore the scripture says: Man whose consciousness has reached the origin...

  The eight consciousnesses of the heart should be transformed into the four kinds of wisdom. Origin, as the Sixth Patriarch says, 'How unexpected? The self-nature is originally pure in itself. How unexpected! The self-nature is originally neither produced nor destroyed. How unexpected! The self nature is originally complete in itself. How unexpected! The self nature is originally without movement. How unexpected! The self nature can produce thousands of dharmas.'

  The doctrine of Vijnaptimatra speaks of the transformation of the eight consciousnesses into the four kinds of wisdom. That is, transform the eighth consciousness into 'Great Reflecting Wisdom', to transform the seventh consciousness into 'Wisdom of the Equality in Nature', to transform the sixth consciousness into 'Subtle Observing Wisdom', and to transform the first five consciousnesses (visual, auditory, olfactory, gustatory and tactile) into 'Wisdom of Fulfillment of Deeds'.

 

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  The following is a reverent copy of the Sixth Patriarch's 'verse on consciousness and wisdom' and Master Han-shan's explanatory note.

  The Sixth Patriarch's 'verse on consciousness and wisdom' says:

  The 'Great Reflecting Wisdom' is innately pure;

  The 'Wisdom of the Equality in Nature' eliminates heart disease;

  The 'Subtle Observing Wisdom' discerns without credits;

  The 'Wisdom of Fulfillment of Deeds' is the same to the 'Great Reflecting Wisdom'.

  Transformation of the sixth and seventh consciousness is the cause, and transformation of the first five and the eighth consciousness is the effect;

  But they are only provisional names without substance;

  If you are not perfumed by affections during the continuity,

  On numerous occasions you are in the Naga concentration forever.

Master Han-shan's explanatory note:

  The 'Great Reflecting Wisdom' is innately pure:

  The scholarly aspect of the Buddhist teaching speaks of the transformation of consciousness into wisdom. The Sixth Patriarch says that the consciousness is originally wisdom and unnecessary for transformation. The moment you are enlightened that the eighth consciousness is originally pure, it is the very 'Wisdom of the Equality in Nature'.

  The 'Wisdom of the Equality in Nature' eliminates heart disease:

  The defilement and ignorance of the seventh consciousness are heart disease. Without disease of defilement, the 'Wisdom of the Equality in Nature' appears all the time.

  The 'Subtle Observing Wisdom' discerns without credits:

  The sixth consciousness is originally the 'Subtle Observing Wisdom'. If it takes credits in response to occasions and attaches to self-view, it turns into consciousness. If it doesn't take credits, it is a pure 'Subtle Observing Wisdom'.

  The 'Wisdom of Fulfillment of Deeds' is the same to the 'Great Reflecting Wisdom':

  The transformation of the first five consciousnesses into the 'Wisdom of Fulfillment of Deeds is also unnecessary. Once you are enlightened that the eighth consciousness is pure and bright, all the fulfillment of illuminating and earthshaking deeds by the five Indryias is the function of the 'Great Reflecting Wisdom'.

  Transformation of the sixth and seventh consciousness is the cause, and transformation of the first five and the eighth consciousness is the effect;

  But they are only provisional names without substance;

  This explains the division of consciousness transformation. Although transformation of the sixth and seventh consciousness is the cause, and transformation of the first five and the eighth consciousness is the effect, in fact, there is nothing to be transformed. Not substance but name is transformed, therefore it says 'but they are only provisional names without substance'.

  If you are not perfumed by affections during the continuity,

  On numerous occasions you are in the Naga concentration forever.

  This summarizes the meaning of aforementioned transformation of no-transformation. What is known as the transformation of consciousness into wisdom is nothing ingenious. If you are perfumed by affections in daily continuity of minds, the wisdom turns into consciousness; if you are not perfumed by affections in continuity of minds and not attached to the root of affections, the consciousness turns into wisdom, and all the time you are in the Naga concentration. How could it be a reverse transformation!

  Viewing the verse by the Sixth Patriarch, the ingenious interpretation of consciousness and wisdom is like pouring nectar into a parching throat. With such a deep discernment, how could you say that the School of Vijnaptimatra is not an ultimate doctrine of meditative aspect? When I was in Mountain Wu-tai, in a dream I rose to Tusita Heaven, saw Maitreya who explained Vijnaptimatra to me personally. 'Discrimination is consciousness, and indiscrimination is wisdom. Defilement is dependent on consciousness, and purity is dependent on wisdom. Defilement leads to life and death, while purity is beyond all Buddhas.' I thereby understood the keynote of Vijnaptimatra. Though a daydream, I can't tell the dreamers about it.

 

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Sramana, word and meaning

...is called a Sramana (Buddhist monk).

  Sramana is the origin and the origin is Sramana. A Sramana is a Buddhist monk, or a renunciant. Sramana is teacher and model of men and devas.

  So great monks in the past are all extraordinary in insight, cultivation and vows. They are the best of best, between heaven, earth and man, in both renunciative world and secular world.

Words, meanings, ...

  All kinds of names. You should know 'the name that can be named is not the enduring and unchanging name', and know that languages and provisional names are unreal. The finger that points to the moon is not the moon.

...and all existences are equally pure.

Originally united, these dharmas are equal without superiority or inferiority. As the Diamond Sutra says, it's originally 'a unity of appearances'. All existences are derived from transformation by themselves and with each others. All existences transforms by themselves. Note: it's not controlled by anyone that all existences transforms by themselves; the origination, process and destruction of all existences are exactly transformation. All existences transform, and we are in the transformation of all existences. All existences transform by themselves and with each others, but our pure awareness, the cognition which is beyond cognition, is not among the transformation of all existences. Importantly, we have to jump out. So we have to be Buddhas and great Bodhisattvas.

  This is different from Christian God who is not that reliable. According to the quintessence of Chinese culture, a man should turn himself into god. The twenty-five perfect doctrines in the Shurangama Sutra are prerequisites. The twenty-third doctrine of consciousness-only concentration is not the worldling mind that is wilder than monkey. You have to settle down in consciousness-only concentration, that is, to transform the eight consciousnesses into the four kinds of wisdom. You shouldn't be not really listening to Maitreya Bodhisattva's doctrine of consciousness-only concentration. Next, Mahastamaprapta Bodhisattva's preachment on being mindful of the buddha, the doctrine of continuous pure mindfulness. Afterwards, Avalokitesvara Bodhisattva's doctrine, which is also in process, not the final result. Avalokitesvara's doctrine that 'I united above with the fundamental wonderfully enlightened mind of all the Buddhas of the ten directions, and gained a strength of kindness equal to that of all Buddhas, tathagatas', the dedication above, is Bodhisattva's way. Where is Bodhisattva's way? It's in the dedication below that 'I united below with all beings in the six paths, and gained a regard of compassion for all living beings.' 'A regard of compassion', to help sentient beings in the hell. Don't misunderstand. The cultivation and vows to redeem sentient beings is known as kindness. Therefore there are dedications above and below. So the Shurangama Sutra says that before becoming an immortal you should become a spirit first. You can't become an immortal if you haven't become a spirit. There are mountain spirits on the mountains and river spirits in the rivers. In the beginning of the Avatamsaka Sutra, Shakyamuni Buddha extends his greetings to all gods of Shintonism. Dr. Huang, please hurry up to finish the article Mahavairocana Buddha and Shintonism. In China, Bing Li and his son of merit in taming the water are gods, and Guan Gong who insists on righteousness is also a god. Chinese gods are of this kind.

True great monks (Sramanas) are miraculous without exception.

Eminent monks are manifesting in China in the near future.

  Righteousness, all reasons. Right reasons are true righteousness.

  True Sramana's behavior and righteousness are bound to right reasons.

 

«ÝÄò

2013-11-23

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To be continued.

2013.11.23

Dharma Academy