Showing posts with label Master's Writing. Show all posts
Showing posts with label Master's Writing. Show all posts

Tea Ch’an


With the first rays of the morning sun,
It’s time to drink tea.
Fresh tips of tea,
Purple red pot,
Blue cup,
Water.
The physical body of flesh,
And the immortal, unchanging nature of wisdom.
It’s time to play ‘Tea Ch’an.’
Peaceful and calm,
Empty and silent.
With it’s own natural order,
It seems there is tea and yet no tea.
It seems there is mind and yet no mind.
As though space and time have gone away.
Space and time are an illusion constructed by the mind,
As it created the strife of samsara.
Purity love and hate,
Eliminate this mind,
Transcend space and time,
No people and no self,
Leave only true love for humanity. 

--MASTER HUI RE

Ch'an - the Road Back Home - Welcome!

Hi everyone!
This is to welcome you to a series of teachings in 12 Chapters by Master Hui Re on Ch'an Meditation. The sections will be split into digestible bite-size chunks for your convenience and to keep things straightforward.
We welcome your enthusiastic feedback and input.
These precious teachings are mainly focused on the essence of meditation in a practical way.
May all those needing meditation guidance benefit!
May we all ever steadfast walk the path...
Amitofo!



INTRODUCTION
Part 1

The Ch'an Meditation Lineage

Eastern meditation started in the 5th Century BCE with the awakening of Sakyamuni Buddha. After this the great Indian monk Bodhidharma entered China, leaving to this day 2000 years of meditation history. The meditation propagated at Nan Hua Temple is the meditation of the Ch'an School, being the wonderful result of the effect of Chinese culture on the teaching of the Buddha. In the past, this had a deep and powerful effect on the philosophy, literature, arts, architecture, and so on, of both China and her neighbours, Japan and Korea. In the future, its effects on Europe and the Americas will be similar. Buddhism and meditation are the spiritual legacy of humankind, and it is certainly worthwhile investigating this, to extract the essentials we now require.

Principles and Concepts of Meditation:

1 The Thought of Meditation: The virtue of maintaining a balanced and even mind, putting an end to mundane thinking, and to develop the thinking of the saints.
2 The Culture of Meditation: The growth and increase of confidence, unconditioned kindness, compassion, joy and equanimity.
3 The Lifestyle of Meditation: The practice of a simple, grateful and regulated life. Living contentedly and ethically.
4 The Use of Meditation: Using it joyously, to become full of life. Everywhere is the right place, as there is no limit.
5 The Spirit of Meditation: Fearlessly taking on responsibilities and putting them into practice. Knowing that this Mind is the Buddha.
6 The Goal of Meditation: Entering into the realization of wisdom, freedom and awakening. Living with wisdom, as a free human being.

Stages on the Path of Meditation:

1 Path of Preparation: Practicing toward strong personal integrity, having gratefulness and modesty.
2 Path of Faith: Sincerely taking refuge in the Triple Gem, the Buddha, Dharma, and Samgha. Actively stopping unwholesome actions, and performing wholesome actions.
3 Path of Goodness: Developing Right Knowledge and Right View, benefiting society according to circumstances.
4 Path of Precepts: Relying on and upholding the Buddha's ethical precepts, being content without seeking fame.
5 Path of Meditation: Leaving the Five Hindrances and Five Desires, which hinder our spiritual development. Being clear and alert with every thought.
6 Path of Wisdom: Correctly seeing the pure Original Nature, and purifying remaining negative karma.
7 Path of Seeing: Forever eliminating dualistic differentiation. The negative emotions of desire, anger and delusion are slight.
8 Path of Cultivation: Removing grasping at self. Developing Great Compassion that seeks to benefit the entire world.
9 Path Beyond Learning: Complete Unsurpassed Awakening, beyond views, beyond no cultivation and without anything to attain.

In learning Buddhist meditation, emphasis is placed on actual practice. Right View guides practice, so that one does not inadvertently follow a wrong path. Otherwise one's cultivation is blind. Thus, the practice is based on the Bodhisattva mind of the Mahayana, the Great Vehicle, and the clear stages, goals and practices of all schools of Buddhism. Beginners start at developing personal morals and integrity. They then learn to develop and practice the awakened mind that has love for themselves, others, and the whole world. On preparing the requisite virtue and wisdom, one can attain and confirm the highest mind of enlightenment, accomplishing the Perfect Unequalled Enlightenment.


Reciting the Buddha's name

On reciting the Buddha's name: advice given by Master Hui Re during the July 2007 Pure Land retreat. Translated by Ben Le, edited by Maxine

Listen to the chanting coming from the speakers, listen to your mind reciting, feel your mouth moving and know your heart is reciting very sincerely. All you need to do is recite the Buddha's name very sincerely. Everything else that comes up is Mara: dreams and illusions. How does Mara enter your mind? Through greed, attachment and wanting. Even the image of the Buddha or any other holy image comes as a result of greed and attachment. You then want to see more and more of them. Whatever you see, smell, or hear is Mara. Do not give it any attention. Ignore it completely. Simply recite the Buddha's name, very accurately, with focused concentration.

In the Avatamsaka Sutra the Buddha says one should not interpret ones imaginings as holy or spiritual. Do not make them special. Do not think that a spiritual image means you have attained an advanced level of practice. Whatever your mind presents, always go back to your practice. Do not make a big show out of anything.

In this Dharma ending age, the most powerful practice is simply to recite the Buddha's name. Keep the Buddha's name on your tongue. Do not try and visualize anything. Keep it as simple as you can. Just recite the Buddha's name. It is easy to evoke greed and desire if you practice visualisations. Recitation of the Buddha's name is what will get you reborn in the Pure Land. There is no other cause for going to the Pure Land. Visualisations will not take you to the Pure Land. Only reciting the Buddha's name will do so.

There is a very powerful Ch'an saying, "If you see the Buddha, kill him. If you see Mara, kill him." This means we should not become attached to any appearances we see in our minds. Let them go. Mara will then not be able to obstruct us.


Benefits of Pure Land practice

Extracts from a talk by Master Hui Re given during the Pure Land retreat of July 2007

I would like to share with you some of my experiences and accomplishments on my Pure Land Buddhist path. They are not something that I have striven for. They are just things that come without you even knowing it.

Let me tell you what I have attained from these six characters: "Na Mo A Mi To Fo." My Pure Land practice has allowed an internal eye to open. I now see how precious the Pure Land is. I understand its treasures. This genuine Dharma eye is nothing other than the 48 great vows of Amitabha Buddha. These are the 48 basic, essential vows. The essence of the Pure Land path, its Dharma, relies totally on these 48 Great Vows. If you can deeply understand and see these 48 vows very clearly your true Dharma eye will open.

The eighteenth vow is the most important of all the vows. This is the eye within the eye. It states that those who want to come to Amitabha's Pure Land, whether they are good or bad, regardless of their ordinariness, need only want to come to His Pure Land and recite His name ten times, to attain rebirth in His Pure Land. He will accept all such beings to his Pure Land. He promises that if he does not accomplish this he will not attain realisation, great enlightenment.

In the Pure Land all you do is spiritual cultivation and practice. Everyday you think only about the Buddha, the Dharma and the Sangha. You purify all 6 roots. You work constantly, purely toward attaining Buddhahood at an extremely fast rate. So every time Amitabha Buddha accepts someone to His Pure Land, he is making him or her a Buddha. Can you think of anything more beautiful?

Thus the proper understanding with which to recite the Buddha's name is an understanding of these 48 great vows. If you do not think about the vows, if you do not believe them or understand them as you recite, your recitation will be flavourless, lifeless. But if you recite with an accurate, genuine understanding and belief in the vows then your recitations will be full of life and joy

These 48 great vows are the fountain of the pure Land. The Dharma springs from these 48 great vows like a warm water fountain. When you discover the truth about these 48 great vows, it's like discovering a fountain in your heart. All your faith, understanding and experiences will flow from this fountain in your heart. It will never stop from that moment onwards. If you have deep faith in this path, in Amitabha Buddha, you will know the method to follow to achieve your result. You will recite continuously. Thus you will gain liberation. As you recite the Buddha's name, if you have that great faith, Amitabha Buddha's vows are there, at that moment. If you achieve real faith in the Pure Land you will chant joyously all the time. You will never stop chanting because you know, you have that guarantee in your mind.

My unwavering faith and my proper practice have arisen from my understanding of these 48 great vows. Because of my faith and my practice I have achieved the benefits I was seeking. I have attained assurance on this path. Although I am still a normal sentient being, I know I will be reborn in the Pure Land. The most important practice is to rely on the original vows and to chant the Buddha's name. Rely on the vows. Keep the Buddha's name on your lips and in your heart all the time. Since I have entered these vows deeply, so that they are with me all the time, it is as if those 48 vows are my 48 vows. I am swimming in the ocean of the Buddha's vows. Even though my body is sitting here in this world, my mind swims in the ocean of vows. What are the 48 great vows? They are Amitabha's mind and heart. My mind swims in his mind, my heart in his heart.

The second thing I want to tell you is that I have accomplished the karma that will force me to be reborn in the Pure Land. I will go to the Pure Land when I die. In Buddhism it is said, "as is the cause, so is the effect". Because I have planted the karma that will send me to the Pure Land, the effect must be that I go to the Pure Land. I am guaranteed of this. I know I will go to the Pure Land. There is no obstacle, no obstruction, there is nothing that could happen that will prevent me going to the Pure Land

When you enter deeply into the 48 great vows you uncover a fountain in your heart that never stops pumping. You will never ever be able to stop it. It will never be cut off. Your heart will just open up. Your Pure Land mind will just open up. When Amitabha Buddha opens up in your heart, it is as if you have a permanent connection to the internet. You can go anywhere on the net. It's all just Amitabha Buddha wherever you go Amitabha Buddha is right there with you.

If you are connected with Amitabha Buddha you have the entire Pure Land resources at your disposal. If you have a problem, just send a thought and help will come. You will get instructions on what you must do.

You used always to be alone, even in a crowd. Now, even when you are alone, you have an infinite host of Bodhisattvas around you all the time. You have a great and powerful host always surrounding you. Always helping you. You will never be alone again.

Why is this body still sitting here? My job is not yet finished. My mission is not yet accomplished.

Translated by Ben Le, abridged and edited by Maxine

Master Hui Re's teachings

You must remember this most important thing:

If you do not recite the Buddha's name, if you do not make Buddha karma, you are making worldly karma. Whether you make bad worldly karma or good worldly karma, it is still worldly karma. It is the karma to continue in this world indefinitely, over and over again, life after life after life, suffering in Samsara. Whether you are enjoying yourself in Samsara or suffering in Samsara, it is still Samsara. Over and over and over again. The only way out is to recite the Buddha's name.

Every single cause has its effect. You are constantly creating a new world for yourself.

Not reciting the Buddha's name is making karma in this world. It's just piling up shit. When its bad karma it stinks a lot more. When its good karma it does not stink as much. You are still carrying this bag of shit.

(Master Hui Re on Samsara, From the July 2007 retreat. Translated by Ben Le.)

Master Hui Re's teaching

Amitabha's vows

Call my name.

I will know you

I will save you.

When you die,

my light will purify you.

You will be reborn in a lotus flower

as a saintly being.

If I fail to achieve these goals,

I will not become a Buddha.

Thus I vow.


(From the July 2007 Pure Land retreat, Master Hui Re. Translated by Ben Le, edited by Maxine)

Spring heart


Spring is not a season:
It is the heart of Mito (Amitofo / Amitabha)
Impelled by boundless love
Spring heart dances gracefully in the treetops
Wonderfully binding us
Giving us warmth in icy winter.
The succession of time is like the changing seasons.
The human world is also ruled by it’s own seasons.
Understanding this,
we understand the true appearance
of ten thousand experiences
and ten thousand thoughts:
the truth of our original nature.
Experiencing the Great Compassionate Vows
of Mito to save sentient beings,
We naturally let go of all mental activity, all worry, anxiety and difficulty
No longer desiring to play the game of attachment and love,
running around seeking, wanting.
Forever in the land of Spring Heart.
Bathing in the Buddha's light.
Together, at one with the Buddha.
Forever inseparable.
Translated by Ben Le

ONLY IN A PURE WORLD, CAN ONE ATTAIN A PURE MIND

Those who practice according to the Holy Path (Sagely Path) believe that one purifies one’s world by purifying the mind.
Those who practice according to the Pureland Path believe that one purifies one’s mind only by being born in a purified world.
Why?
Sentient beings of the Dharma Ending Age do not have Good Roots, in other words, their ability to learn and practice is dulled, and the world they inhabit is polluted and filled with many evils.
The Candragarbha-sūtra says: “Out of a hundred million people who practice in the Dharma Ending Age, it would be difficult to find even one who would attain the Path. Only by relying on reciting the Buddha's name and being born in the Pureland can one attain liberation.” The sutra validates this claim.
Therefore, for people in the Dharma Ending Age, to not seek birth into a pure Buddha-field but instead to try to find liberation through practicing the Holy Path would truly be impossible.

Footnote:
Age of Genuine Dharma: the first five hundred years after the birth of the Buddha, in which beings arise Wisdom through hearing the Buddha’s words of Dharma, thereby gaining liberation through Wisdom (Prajna).
Age of the Appearance of the Dharma: the following one thousand years, in which beings raise wisdom through meditation (Dhyana), thereby gaining liberation through meditative concentration.
Age of the Ending of the Dharma: the following ten thousand years, in which beings must rely upon the Buddha’s guidance for birth in the Pureland, thus gaining liberation through attaining enlightenment upon birth in the Pureland.
Translated by Ben Le