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gems from chan master hongzhi

Discussion of Chinese Chán (禪) Buddhism.

Re: gems from chan master hongzhi

Postby macdougdoug on Thu Feb 16, 2017 8:30 pm

Guo Gu wrote:“Having no-mind one attains the way of no-mind. Attaining no-mind in himself, the way as well ceases to be.” With clear awareness, one takes up the responsibility of helping [sentient beings] as if one is sitting in perfect silence. As for the wondrous activity of leisurely entering the world, it is something you must dig into and investigate in this fashion!



Where do I abide? Where do all the other sentient beings abide? Are we the same or different?

When all my actions are dictated by my fears and desires, am I alone in suffering the consequences? To be here for you, I must first be free from me.
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Re: gems from chan master hongzhi

Postby ed blanco on Fri Feb 17, 2017 5:11 pm

BIRTH IS THUS
DEATH IS THUS
VERSE OR NO VERSE
WHAT'S THE FUSS


from "Swampland Flowers"

:O:
IT SPEAKS IN SILENCE
IN SPEECH YOU HEAR ITS SILENCE

Yongjia Xuanjue
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Re: gems from chan master hongzhi

Postby Guo Gu on Sun Feb 19, 2017 7:31 pm

Seeker242 wrote:
Guo Gu wrote:
so what do you all say about:
"Knowing without encountering things; illuminating without opposing conditions."



As in what does it mean? Ok, I'll give it a go. :) Knowing without encountering things means that you know that originally there aren't any things to encounter to begin with. Like it says in the heart sutra, all 5 skandhas are empty. Illuminating without opposing conditions means that you don't make good and bad. And because no condition is bad, there is no reason to oppose any.

The problem with all that though is that it doesn't actually help any. It doesn't help any because it presents 2 additional questions about the meaning of that explanation. For example, what does it actually mean for all 5 skandhas to be empty? Or, how do you actually stop making good and bad? Then an explanation will be given to answer those 2 additional questions, which causes 2 more additional questions about that explanation, which necessitate additional explanations, which produce more questions! ad infinitum!


seeker,
how d you stop good and bad? :heya:
guo gu
Founder and teacher of Tallahassee Chan Center of the Dharma Drum Lineage of Chan Buddhism
http://www.tallahasseechan.com/
Received inka from Master Sheng Yen (1930-2009) in 1995
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Re: gems from chan master hongzhi

Postby Guo Gu on Sun Feb 19, 2017 7:32 pm

macdougdoug wrote:
Guo Gu wrote:“Having no-mind one attains the way of no-mind. Attaining no-mind in himself, the way as well ceases to be.” With clear awareness, one takes up the responsibility of helping [sentient beings] as if one is sitting in perfect silence. As for the wondrous activity of leisurely entering the world, it is something you must dig into and investigate in this fashion!



Where do I abide? Where do all the other sentient beings abide? Are we the same or different?

When all my actions are dictated by my fears and desires, am I alone in suffering the consequences? To be here for you, I must first be free from me.


be here. how can you not?
guo gu
Founder and teacher of Tallahassee Chan Center of the Dharma Drum Lineage of Chan Buddhism
http://www.tallahasseechan.com/
Received inka from Master Sheng Yen (1930-2009) in 1995
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Re: gems from chan master hongzhi

Postby Guo Gu on Sun Mar 12, 2017 5:23 am

hi all,
another one for your enjoyment:

The correct way of practice is to simply sit in stillness, and silently investigate; deep down there is a state one reaches where externally one is no longer swirled about by causes and conditions. The mind being empty, it is all embracing; its luminosity being wondrous, it is precisely apt and impartial. Internally there are no thoughts of grasping after things; vast and solitary, being just as it is—free from confusion. Alive and potent, all dependency and opposition are severed; one remains self-contained. Being self-contained has nothing to do with emotional feelings; one does not rely on anything at all. Being quite outstanding, [this state of suchness] is full of life and spirit, and does not fall into defiled appearance; one finds a resting place. Pure and immaculate, it is bright; being bright, it is penetrating. It is able to respond smoothly in accordance with phenomena, where phenomena do not obstruct each other. Floating effortlessly, clouds appear on mountain peaks; shining boldly, the reflections of the moon flow along mountain streams. Everywhere—there are radiant luminosity and spiritual transformations; clearly, appearances are unobstructed! Mutually responding, like a cover to a container or the tip of a sword meeting a shooting arrow’s point. With further training and nourishing, it [e.g., the practice] ripens. Its essence becomes firm and stable; it penetrates every place freely. Cut off sharp corners; don’t speak of theories [of right and wrong]. Like a white ox or a tamed ferret that naturally [and willingly] responds to any command—one can then be called a true person. Therefore it is said, “Having the Dao of no-mind, one can be like this; having not yet gained no-mind, it is extremely difficult!”

真實做處。唯靜坐默究。深有所詣。外不被因緣流轉。其心虛則容。其照妙則準。內無攀緣之思。廓然獨存而不昏。靈然絕待而自得。得處不屬情。須豁蕩了無依倚。卓卓自神。始得不隨垢相。箇處歇得。淨淨而明。明而通。便能順應還來對事。事事無礙。飄飄出岫雲。濯濯流澗月。一切處光明神變。了無滯相。的的相應。函蓋箭鋒相似。更教養得熟體得穩。隨處歷歷地。絕稜角勿道理。似白牯貍奴恁麼去。喚作十成底漢。所以道。無心道者能如此。未得無心也大難。

be free,
guo gu
Founder and teacher of Tallahassee Chan Center of the Dharma Drum Lineage of Chan Buddhism
http://www.tallahasseechan.com/
Received inka from Master Sheng Yen (1930-2009) in 1995
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