Using one's own wisdom, one may find the following true:
It is difficult to be a human (to be born into a human body).
It is difficult to be able to listen to and understand Buddhist Dharma.
It is difficult to find and meet a true Buddhist master.
From my personal view, a true Buddhist master not only meets all the three criteria Most Venerable Thích Thanh Từ mentioned. S/he also has the following characteristics:
1.Simplicity: The true Buddhist follower and master leads a very simple life. Simplicity implies a profound thinker.
2.Equanimity and Respectfulness: The true Buddhist master respects every being, and treats every being equally, from the president of a superpower to a beggar on the street, or a dog lying on the side of a road in a poor country.
2.No Self: The true Buddhist master is selfless and humble. We can scarcely find any "I," "Mine," "Myself"...in his or her words. S/he rarely talks about his or her own life, or about what s/he has contributed, achieved or accomplished. Thoughts about a "self" are hardly found in a true Buddhist master. A typical example is the Dalai Lama's speech when He accepted the Nobel Prize.
3.Preaching not to please the audience, not to show off his/her knowledge or intellectual abilities, but to convey the truth to others:
And the truths are sometimes very difficult for many to accept and understand.
4. Compassion and tolerance: All great people show compassion and tolerance in a natural way in daily life. The same with a true Buddhist master.
5. Generosity: Giving away for the sake of the majority, and the multitude, contribution for others' happiness and well being...these are what true Buddhist masters usually do, and encourage others to do in their capacity.
Wednesday, February 29, 2012
Tuesday, February 28, 2012
A True Buddhist Practitioner and/or Master
How can laypeople recognize a true Buddhist practitioner or master, whom they may trust and learn from?
According to Most Venerable Thích Thanh Từ, the following three criteria may be used:
1. Does that person observe the precepts s/he vowed to take?
2. Does that person understand the Buddha's teachings (Buddhist Dharma) correctly?
3. Does that person actually practice what the Buddha's taught?
The person may not have a wide knowledge, and may not know everything in Buddhist Dharma yet, but the first and the third criteria are important and must be met.
Source:
From a Dharma talk by Most Venerable Thích Thanh Từ in the USA in 1994.
According to Most Venerable Thích Thanh Từ, the following three criteria may be used:
1. Does that person observe the precepts s/he vowed to take?
2. Does that person understand the Buddha's teachings (Buddhist Dharma) correctly?
3. Does that person actually practice what the Buddha's taught?
The person may not have a wide knowledge, and may not know everything in Buddhist Dharma yet, but the first and the third criteria are important and must be met.
Source:
From a Dharma talk by Most Venerable Thích Thanh Từ in the USA in 1994.
Most Venerable Thích Thanh Từ's Aspirations - Part III
I have shared my aspirations with you.
We are Buddhist followers after Buddhism was introduced into our country almost 20 centuries ago. This means Buddhism has such a great influence on our nation. As aforementioned, the Trần dynasty wanted to have a cultural revolution, so that our country no longer depended on China. Now is our Buddhism still dependent on the Chinese? In our temples we may notice that we usually perform the Pure Land rituals in the evening, and chant the Lankavatara Sutra early in the morning. The question we must now ask ourselves is, “Who introduced this practice to us?” It is a serious mistake if we just continue the old path without knowing whom we follow or imitate.
That was why I felt sad, very sad, when I researched the origin of such practice. I discovered that it originated under Emperor Kangxi of the Qing in China. This Emperor ordered well-known Chinese zen masters and monks to establish the daily two sessions of rituals and chanting. Unfortunately, that was also the period when Buddhism in China was declining. Why do you think this Chinese practice could penetrate into Vietnam?
Do you find this practice in Japan, Sri Lnaka, Mayanma, and Thailand? Only during the Qing in China. But in China Buddhism flourished in the Tang and the Song dynasties, and declined during the Yuan and the Qing dynasties. And it was in this decline that the two sessions of rituals and chanting were introduced into Buddhism, which made it worse. Yet we have followed this practice. How can we be pleased with this status quo? Indeed, do Buddhist lay people understand the words they are chanting in Chinese? In India after the Buddha demised, His followers rewrote His teachings in Pali and Sankrit. When Buddhism was introduced into China, all the parts of the Tripitaka were translated into Chinese. We had had to use Chinese Vietnamese before our current alphabetic script was developed. Why can’t we use our Vietnamese language in our Buddhist rituals and chanting nowadays? The majority of English and French texts have been translated into Vietnamese, why can’t we do that with the Chinese texts? At present, in our temples, monks and nuns learn Chinese, but not well enough to understand all the Chinese texts they chant; let alone lay people. Do we have to follow our predecessors, and be dependent on other countries? If we continue to follow this path, how can we be independent?
It is obvious that we want cultural independence. Yet why must we be so dependent in our religious practice? It is such a painful regret for us. Therefore, I have voiced against this practice, and suggested a change for independence. And we must be courageous in our resolution to transform our practice from the prolonged dependence. It is high time, and we definitely must change our attitude. Only then can we become courageous people who accept our mistakes and want to correct them. Otherwise, we cannot proceed.
(to be continued)
Source:
Most Venerable Thích Thanh Từ. All My Life(Tron Mot Doi Toi)
http://www.thientongvietnam.net/kinhsach-thike/dirs/tmdoitoi/index.pdf
We are Buddhist followers after Buddhism was introduced into our country almost 20 centuries ago. This means Buddhism has such a great influence on our nation. As aforementioned, the Trần dynasty wanted to have a cultural revolution, so that our country no longer depended on China. Now is our Buddhism still dependent on the Chinese? In our temples we may notice that we usually perform the Pure Land rituals in the evening, and chant the Lankavatara Sutra early in the morning. The question we must now ask ourselves is, “Who introduced this practice to us?” It is a serious mistake if we just continue the old path without knowing whom we follow or imitate.
That was why I felt sad, very sad, when I researched the origin of such practice. I discovered that it originated under Emperor Kangxi of the Qing in China. This Emperor ordered well-known Chinese zen masters and monks to establish the daily two sessions of rituals and chanting. Unfortunately, that was also the period when Buddhism in China was declining. Why do you think this Chinese practice could penetrate into Vietnam?
Do you find this practice in Japan, Sri Lnaka, Mayanma, and Thailand? Only during the Qing in China. But in China Buddhism flourished in the Tang and the Song dynasties, and declined during the Yuan and the Qing dynasties. And it was in this decline that the two sessions of rituals and chanting were introduced into Buddhism, which made it worse. Yet we have followed this practice. How can we be pleased with this status quo? Indeed, do Buddhist lay people understand the words they are chanting in Chinese? In India after the Buddha demised, His followers rewrote His teachings in Pali and Sankrit. When Buddhism was introduced into China, all the parts of the Tripitaka were translated into Chinese. We had had to use Chinese Vietnamese before our current alphabetic script was developed. Why can’t we use our Vietnamese language in our Buddhist rituals and chanting nowadays? The majority of English and French texts have been translated into Vietnamese, why can’t we do that with the Chinese texts? At present, in our temples, monks and nuns learn Chinese, but not well enough to understand all the Chinese texts they chant; let alone lay people. Do we have to follow our predecessors, and be dependent on other countries? If we continue to follow this path, how can we be independent?
It is obvious that we want cultural independence. Yet why must we be so dependent in our religious practice? It is such a painful regret for us. Therefore, I have voiced against this practice, and suggested a change for independence. And we must be courageous in our resolution to transform our practice from the prolonged dependence. It is high time, and we definitely must change our attitude. Only then can we become courageous people who accept our mistakes and want to correct them. Otherwise, we cannot proceed.
(to be continued)
Source:
Most Venerable Thích Thanh Từ. All My Life(Tron Mot Doi Toi)
http://www.thientongvietnam.net/kinhsach-thike/dirs/tmdoitoi/index.pdf
Sunday, February 26, 2012
Most Venerable Thích Thanh Từ's Aspirations - Part II
All the Trần Kings from Trần Thái Tông, to Trần Nhân Tông, and later Anh Tông,etc., understood Buddhism profoundly. They never used Buddhism to harm the nation and the people. When they have time, they practiced the Dharma, and taught Buddhism to the multitude. When the country was in danger, as leaders, they led the people in the fight against aggressors out of their responsibilities to the nation, not in the name of Buddhism. The picture of the Thiền school under the Trần dynasty is a very beautiful one. After selecting the name, I continued my task in restoring the Thiền school from the Trần dynasty. There are many related issues, which I will talk about later.
First, issues related to Buddhist Dharma, and the Tripitaka. The Tripitaka includes the Sutras, the Vinaya, and the Abhidhamma [please read Notes]. Of these I focus more on the Sutras and the Adhidhamma than on the Vinaya. You may have found something different (from other sects). Why did I choose to be so different? Actually, from my perspective it is essential to have such a focus.
The reason is that the Buddha’s teachings are medicines for sentient beings’ mind diseases. As many diseases there are, so many medicines He used to teach sentient beings. Thus, the Sutras are to teach us how to eliminate our sufferings, and they contain the gist of His teachings. The Vinaya, which most dignities in our Sangha have considered important, should definitely be respected. However, I emphasize only the basic, or the core, in the Vinaya. As for the details and the formalities in the Vinaya I think there must be more flexibilities and modifications, depending on the time and place, and there should be no fixed and rigid rule. If you examine the Vinaya carefully, you will find that, in terms of formalities, it is closely related to the customs and traditions of ancient India. For example, there are 250 precepts for monks. I selected only two parts from it (The Four Paaraajika/Tứ ba la di, and the Thirteen Sanghaadisesa/Thập tam tăng tang), and put aside the others, which are no longer possible for us to follow. The Buddha gave a number of the precepts to those living in His time, so that contemporaries would not argue and complain. This I noticed clearly.
I often tell monks and nuns that the reason the Buddha came into this life was to help sentient beings. How to help? By teaching them the Dharma, so that they can practice the Dharma, eliminate their own sufferings, and put and end to their sufferings. The Buddha wished to help every sentient being, not only the Indians, nor any particular people or country in the world. His teachings are medicines to cure all beings’ mind diseases. It is essential that we learn His teachings, and take the medicine He gave us to put an end to our sufferings. This is the most important.
Another issue, Buddhism in the world now has two main schools: the Theravada annd the Mahayana. I follow the Mahayana, there is no doubt about this. As I mentioned before, the Buddha’s teachings are medicines, and wherever we live, and whoever we are, we should take whatever medicine that is the most appropriate and the most effective to us.
First, there is no need for discrimination. Although Buddhism originated in India, it is not necessary that the Vietnamese Buddhist have to follow the Indian traditions and customs and rituals when they follow Buddhism. The truth is that Buddhist teachings are medicines for all of us sentient beings.
In the Vinaya there are many sections about the alms bowl and robes. Nowadays most of us monks and nuns no longer go on alms rounds. How can such precepts be observed?
......
The Mahayana (or the Developed Buddhism) is more open and flexible. When Buddhism entered China,it was adapted to fit in the local life. Monks and nuns only wear long robes in ceremonies. Otherwise, they wear daily clothing appropriate to their daily activities. The only difference is the color that is appropriate to monastic life.
The Mahayana has modified what it deemed as not fundamental to the roots of Buddhism, The roots are Buddhist Dharma. As for the robe, the bowl… these are formalities. Therefore, in my view, Mahayana Buddhism is appropriate for us to practice in Vietnam. Again this is only my personal view.
Secondly, another more profound reason is that what the Buddha taught in the Agama (A Hàm) is about how to practice. Once we are no longer attached to the self and the dharma/phenomena, we then attain Arahathood and Nirvana. Nirvana means no birth-death; in other words, once we have attained Arahathood, we are no longer in the samsara. Here my question is: if a person is tied to a tree or some place, and however hard he tries, he cannot set himself free. If somebody comes and helps that person to untie the rope, and set him free, we call the helper the liberator. Thus, what does “liberate” mean? Who liberates what/whom?
The Buddha said once sufferings end, there is liberation from brth and death, but He did not mention who liberates what. He remained silent. He just mention liberation from birth and death. For example, once an Arahat passed away, and the monks asked the Buddha, “Where is this Arahat after he passed away?” The Buddha aasnwered, “The wood is finished; the fire dies out.” The answer about liberation seems to be incomplete as explained in the Agama.
In the Mahayana sutras, on the other hand, the answer about liberation is very clear. Once we put an end to sufferings and attain liberation from birth and death, our Buddha Nature is shining Our Buddha Nature is free from birth and death. Once we get rid of the ignorance veil and fetters that trap us in the samsara, we are free from birth and death. It is our Buddha Nature that shines and ends our sufferings. So obvious! There is no more doubt. We must think through to understand why the Buddha did not say so. In ancient India, the Buddha’s time, Hinduism was dominant. So the Buddha had to be cautious (please read Notes).
Later His disciples who had attained arahathood or Bodhisattvahood explained clearly in the Mahayana sutras and the Abhidhamma, so that later Buddhist followers would underststand and practice accordingly. They just helped make Buddhist teachings more lucid, and easier to understand. There is nothing wrong about this development. Thanks to their explanations, we now have no doubt about the Buddha’s teachings.
(to be continued)
Notes:
1.Abhidharma (Sanskrit) or Abhidhamma (Pāli) are ancient (3rd century BCE and later) Buddhist texts which contain detailed scholastic and scientific reworkings of doctrinal material appearing in the Buddhist Sutras, according to schematic classifications.
2.The practices and goals of Buddhism and Hinduism have similarities and differences. The Theravada Buddhism is relatively conservative, and generally closest to the early form of Buddhism. The Mahayana and Vajrayana beliefs developed later. It appears that later schools of Buddhism developed a variety of other rituals and devotional practices that were inspired or influenced by existing religions and cultures of India, China, Japan, Southeast Asia, and Tibet. However, the more historical or beginning forms of Hinduism and the teachings of Buddha have pronounced differences, as evident in the recorded materials of the Pali Canon of the Theravada school of Buddhism.
The Vedic, the Buddhist, the Jain, and the later more modern versions the Buddha and the Mahavira (the 24th Tirthankara of Jainism), and the Brihadaranyaka Upanishad, which is considered among the very earliest Upanishads,(the Upanishad text was compiled under King Janaka of Mithila) all share a common cultural theme influenced by the north eastern areas of India, modern day eastern Uttar Pradesh, Bihar, Nepal.
Ancient India had two philosophical streams of religious thoughts: the Shramana and the Vedic. These two religions have shared paralleled beliefs and have existed side by side for thousands of years. Both Buddhism and Jainism are continuations of the Shramana belief while modern Hinduism is a continuation of the Vedic belief with considerable admixture of Sramanic, folk and tribal traditions of India. The similarities between the Shramana and the Vedic religions were influenced by the Vedic priests called the Brahmins who also followed some of the Shramana teachings thus incorporating some of the Shramana beliefs into the Vedic's religious philosophy.
The Buddha rejected various religions' path to salvation. He teaches that to achieve salvation one does not have to accept the authority of the scriptures or the existence of God, which was regarded as an Advaita Vedanta view. (At the time of the early Buddhists there was no independent Vedanta school with a developed and organized philosophical system; the various philosophical theories of the pre-Buddhist Upanishads were quite widely disseminated.) In Buddhist texts he is presented as rejecting such avenues of salvation as "pernicious views". Later Indian religious thoughts were influenced by this interpretation and novel ideas of the Buddhist tradition of beliefs.
Buddhism attained prominence in the Indian subcontinent, but was ultimately eclipsed in the 11th century CE at its point of origin by Hinduism and Islam. While Buddhism declined in India, Buddhism continued outside of India. Tibetan Buddhism is the predominant religion in the Himalayan region while Theravada Buddhism continues in Sri Lanka and Southeast Asia, and Mahayana Buddhism continues in India, East Asia and among the Chinese diaspora.
Source:
Most Venerable Thích Thanh Từ. All My Life(Tron Mot Doi Toi)
http://www.thientongvietnam.net/kinhsach-thike/dirs/tmdoitoi/index.pdf
References:
http://en.wikipedia.org/wiki/Buddhism_and_Hinduism
http://en.wikipedia.org/wiki/Buddhism_and_Hinduism
http://www.accesstoinsight.org/lib/authors/ariyesako/layguide.html#vinaya
First, issues related to Buddhist Dharma, and the Tripitaka. The Tripitaka includes the Sutras, the Vinaya, and the Abhidhamma [please read Notes]. Of these I focus more on the Sutras and the Adhidhamma than on the Vinaya. You may have found something different (from other sects). Why did I choose to be so different? Actually, from my perspective it is essential to have such a focus.
The reason is that the Buddha’s teachings are medicines for sentient beings’ mind diseases. As many diseases there are, so many medicines He used to teach sentient beings. Thus, the Sutras are to teach us how to eliminate our sufferings, and they contain the gist of His teachings. The Vinaya, which most dignities in our Sangha have considered important, should definitely be respected. However, I emphasize only the basic, or the core, in the Vinaya. As for the details and the formalities in the Vinaya I think there must be more flexibilities and modifications, depending on the time and place, and there should be no fixed and rigid rule. If you examine the Vinaya carefully, you will find that, in terms of formalities, it is closely related to the customs and traditions of ancient India. For example, there are 250 precepts for monks. I selected only two parts from it (The Four Paaraajika/Tứ ba la di, and the Thirteen Sanghaadisesa/Thập tam tăng tang), and put aside the others, which are no longer possible for us to follow. The Buddha gave a number of the precepts to those living in His time, so that contemporaries would not argue and complain. This I noticed clearly.
I often tell monks and nuns that the reason the Buddha came into this life was to help sentient beings. How to help? By teaching them the Dharma, so that they can practice the Dharma, eliminate their own sufferings, and put and end to their sufferings. The Buddha wished to help every sentient being, not only the Indians, nor any particular people or country in the world. His teachings are medicines to cure all beings’ mind diseases. It is essential that we learn His teachings, and take the medicine He gave us to put an end to our sufferings. This is the most important.
Another issue, Buddhism in the world now has two main schools: the Theravada annd the Mahayana. I follow the Mahayana, there is no doubt about this. As I mentioned before, the Buddha’s teachings are medicines, and wherever we live, and whoever we are, we should take whatever medicine that is the most appropriate and the most effective to us.
First, there is no need for discrimination. Although Buddhism originated in India, it is not necessary that the Vietnamese Buddhist have to follow the Indian traditions and customs and rituals when they follow Buddhism. The truth is that Buddhist teachings are medicines for all of us sentient beings.
In the Vinaya there are many sections about the alms bowl and robes. Nowadays most of us monks and nuns no longer go on alms rounds. How can such precepts be observed?
......
The Mahayana (or the Developed Buddhism) is more open and flexible. When Buddhism entered China,it was adapted to fit in the local life. Monks and nuns only wear long robes in ceremonies. Otherwise, they wear daily clothing appropriate to their daily activities. The only difference is the color that is appropriate to monastic life.
The Mahayana has modified what it deemed as not fundamental to the roots of Buddhism, The roots are Buddhist Dharma. As for the robe, the bowl… these are formalities. Therefore, in my view, Mahayana Buddhism is appropriate for us to practice in Vietnam. Again this is only my personal view.
Secondly, another more profound reason is that what the Buddha taught in the Agama (A Hàm) is about how to practice. Once we are no longer attached to the self and the dharma/phenomena, we then attain Arahathood and Nirvana. Nirvana means no birth-death; in other words, once we have attained Arahathood, we are no longer in the samsara. Here my question is: if a person is tied to a tree or some place, and however hard he tries, he cannot set himself free. If somebody comes and helps that person to untie the rope, and set him free, we call the helper the liberator. Thus, what does “liberate” mean? Who liberates what/whom?
The Buddha said once sufferings end, there is liberation from brth and death, but He did not mention who liberates what. He remained silent. He just mention liberation from birth and death. For example, once an Arahat passed away, and the monks asked the Buddha, “Where is this Arahat after he passed away?” The Buddha aasnwered, “The wood is finished; the fire dies out.” The answer about liberation seems to be incomplete as explained in the Agama.
In the Mahayana sutras, on the other hand, the answer about liberation is very clear. Once we put an end to sufferings and attain liberation from birth and death, our Buddha Nature is shining Our Buddha Nature is free from birth and death. Once we get rid of the ignorance veil and fetters that trap us in the samsara, we are free from birth and death. It is our Buddha Nature that shines and ends our sufferings. So obvious! There is no more doubt. We must think through to understand why the Buddha did not say so. In ancient India, the Buddha’s time, Hinduism was dominant. So the Buddha had to be cautious (please read Notes).
Later His disciples who had attained arahathood or Bodhisattvahood explained clearly in the Mahayana sutras and the Abhidhamma, so that later Buddhist followers would underststand and practice accordingly. They just helped make Buddhist teachings more lucid, and easier to understand. There is nothing wrong about this development. Thanks to their explanations, we now have no doubt about the Buddha’s teachings.
(to be continued)
Notes:
1.Abhidharma (Sanskrit) or Abhidhamma (Pāli) are ancient (3rd century BCE and later) Buddhist texts which contain detailed scholastic and scientific reworkings of doctrinal material appearing in the Buddhist Sutras, according to schematic classifications.
2.The practices and goals of Buddhism and Hinduism have similarities and differences. The Theravada Buddhism is relatively conservative, and generally closest to the early form of Buddhism. The Mahayana and Vajrayana beliefs developed later. It appears that later schools of Buddhism developed a variety of other rituals and devotional practices that were inspired or influenced by existing religions and cultures of India, China, Japan, Southeast Asia, and Tibet. However, the more historical or beginning forms of Hinduism and the teachings of Buddha have pronounced differences, as evident in the recorded materials of the Pali Canon of the Theravada school of Buddhism.
The Vedic, the Buddhist, the Jain, and the later more modern versions the Buddha and the Mahavira (the 24th Tirthankara of Jainism), and the Brihadaranyaka Upanishad, which is considered among the very earliest Upanishads,(the Upanishad text was compiled under King Janaka of Mithila) all share a common cultural theme influenced by the north eastern areas of India, modern day eastern Uttar Pradesh, Bihar, Nepal.
Ancient India had two philosophical streams of religious thoughts: the Shramana and the Vedic. These two religions have shared paralleled beliefs and have existed side by side for thousands of years. Both Buddhism and Jainism are continuations of the Shramana belief while modern Hinduism is a continuation of the Vedic belief with considerable admixture of Sramanic, folk and tribal traditions of India. The similarities between the Shramana and the Vedic religions were influenced by the Vedic priests called the Brahmins who also followed some of the Shramana teachings thus incorporating some of the Shramana beliefs into the Vedic's religious philosophy.
The Buddha rejected various religions' path to salvation. He teaches that to achieve salvation one does not have to accept the authority of the scriptures or the existence of God, which was regarded as an Advaita Vedanta view. (At the time of the early Buddhists there was no independent Vedanta school with a developed and organized philosophical system; the various philosophical theories of the pre-Buddhist Upanishads were quite widely disseminated.) In Buddhist texts he is presented as rejecting such avenues of salvation as "pernicious views". Later Indian religious thoughts were influenced by this interpretation and novel ideas of the Buddhist tradition of beliefs.
Buddhism attained prominence in the Indian subcontinent, but was ultimately eclipsed in the 11th century CE at its point of origin by Hinduism and Islam. While Buddhism declined in India, Buddhism continued outside of India. Tibetan Buddhism is the predominant religion in the Himalayan region while Theravada Buddhism continues in Sri Lanka and Southeast Asia, and Mahayana Buddhism continues in India, East Asia and among the Chinese diaspora.
Source:
Most Venerable Thích Thanh Từ. All My Life(Tron Mot Doi Toi)
http://www.thientongvietnam.net/kinhsach-thike/dirs/tmdoitoi/index.pdf
References:
http://en.wikipedia.org/wiki/Buddhism_and_Hinduism
http://en.wikipedia.org/wiki/Buddhism_and_Hinduism
http://www.accesstoinsight.org/lib/authors/ariyesako/layguide.html#vinaya
Friday, February 24, 2012
Most Venerable Thích Thanh Từ's Aspirations
(This is a Dharma talk by Most Venerable Thích Thanh Từ at Trúc Lâm Thiền Monastery, on February 5, 2000, the New Year Day, the year of the dragon)
My Aspirations
Today is the Lunar New Year Day which the Vietnamese highly value, and celebrate in both monastic and secular lives. Children and grandchildren usually visit their parents and grandparents to wish them a Happy New Year. Our temple also follows the same tradition, so monks, nuns and lay people have gathered here to celebrate and share best wishes. Today’s ceremony began with New Year wishes, followed by a Dharma talk which helps to remind us to put more efforts in our practice, and to prepare for a better New Year.
You have already sent me your best wishes; it is now my turn to wish you and to remind you to practice. My talk consists of two parts: The first part is about my New Year wishes. Secondly, I’ll talk about my aspirations, so that you know what I wish to accomplish, and what I am currently doing and you will continue to do in the future.
First, I wish a Happy New Year to all monks, nuns, and lay people. We are Vietnamese, living in our country, we naturally follow our national tradition and customs. Our ancestors considered the first day of Tet (the Lunar New Year) the most important. For instance, a person with a bad name could not be a guest to any house on that day, for fear that s/he might bring bad luck to the household. Therefore, only those with good names could be visitors. So you can see how important the first day of the Lunar New Year is! In temples we should transcend such customs and beliefs, but we should also maintain beautiful traditions passed down from our ancestors. Although we have denounced the secular world, we cannot ignore such traditions, except meaningless customs. Therefore, on Lunar New Year days we wish one another the best, use kind words to encourage one another to practice the Dharma better in the New Year. Then looking back to this day, we will strive harder in our practice and become more useful.
You have sent me your New Year wishes. Now it is my turn. I wish the Three Gems would always well protect all of you, so that you may enjoy a peaceful and happy New Year, with much progress in your Dharma practice and mindfulness at all time. I wish your mind would not be veiled by illusions. I pray that you always carry the ethical torch, which will be maintained and spread and passed down to your successors. When you have found the Way with your torch, you wish others would also find it, and successive generations would be well lit, too. The true Dharma torch that we have received we must never neglect, or let it die out, but we must maintain and pass it on forever. That is my sincere wish, and also my own vow. I hope you all will remember it with all your mind and heart.
Having sent you my New Year wishes, now I would like to talk about my aspirations. What are they? Those who want to know them should ask the question: Why did I name this Thiền monastery “Trúc Lâm”? At first, you may think I am talking about something else, not today’s topic. But when I name a Thiền monastery, I do it with all my heart and aspirations. The words I select reveal my aspirations; it has been cherished deep in my heart, not selected by chance or according to any previous model.
Therefore, if you want to know why I chose the name Trúc Lâm Thiền Monastery, you must go back in time and examine the past up to now, then you may understand the meaning and its implication. Let me now go further back. Learning Vietnam history, all of us know that we were under the (northern) Chinese domination for over one thousand years, then under the French colonialism for one hundred years. I came into this life towards the last part of the colonial period. Living in the French colony, my generation experienced national pains and shamefulness inflicted upon our people by foreign rulers. I had been longing for the day when our country could enjoy a true and lasting independence, so that there could be enough time for such painful wounds to heal.
Therefore, I always nourished my aspirations, and prayed for the day when our country would regain its true and lasting independent, and our people would enjoy peace and happiness. Those were my aspirations for our nation.
A truly independent country is one that is independent in terms of politics, military power, culture, and economics. In many previous lives I must have had activities only in Buddhism. And in Vietnam, too, I have been serving only in Buddhism, not in other areas. Therefore, I have tried my best in hope that Vietnamese Buddhism will make a major contribution to our nation, and that the bright Dharma torch will shine on the way for the Vietnamese people to follow, so that they can see with wisdom, and avoid pitfalls, traps, and other obstacles as they proceed. In order to guide the Vietnamese people, Vietnamese Buddhism must use its own wisdom, and become a shining guide torch to the people. It is my role to provide favorable conditions to monks and nuns to practice and disseminate the Dharma to the lay people. The time has come with all the ripe conditions, and now I am able to have this monastery established.
Before building any new monastery, I usually look back in the history of Vietnamese Buddhism to discover the milestones that are also the best fit to(appropriate to) the current national situation in order to establish a landmark. We need to practice, and disseminate Buddhist Dharma, so that others know and practice it, too. That way our activities are appropriate to our national spirit in our times. I selected Buddhism in the Trần dynasty, for I found it a great milestone. It is a valuable and exemplary period in our history, which we should emulate and develop for the benefits of our nation. We need to contribute all our intellectual and spiritual abilities to disseminate the Dharma to our people, train and educate young generations to become bright and healthy inheritors of our nation. That is why I selected Buddhism of the Trần dynasty.
When the monastery construction was completed, I named it Trúc Lâm Thiền Monastery, after the original name Trúc Lâm Yên Tử. Trúc Lâm has two meanings:
1. Trúc Lâm in the Buddha’s times: The dwelling place for the Buddha and his Sangha built by the King then was called Trúc Lâm.
2. Our Trúc Lâm now is Trúc Lâm Yên Tử, the Buddhist dissemination center and system in the Trần dynasty. What is so special about this system that I selected? I will share with you later.
The name Trúc Lâm Thiền Monastery implies a Buddhist Dharma-oriented heart, which the Vietnamese people have chosen. This choice was intended for Dharma dissemination and practice, and would benefit everybody. The name Trúc Lâm Yên Tử is very popular, but not many could understand its spirit thoroughly.
As aforementioned, an independent country has to be independent politically, militarily,culturally, and economically. During the Trần dynasty our nation defeated the Yuan-Mongol aggressors. Thus, politically and militarily under the leadership of the Trần Kings, our people had successfully fought against foreign invasion, and brought glory to our national history. Culturally, the available archived texts reveal that the Trần Kings were well aware that the Vietnamese people must maintain and preserve their own culture, independent from the Chinese influence. One crucial element in national culture is its written language. Therefore, although the Chinese character/script continued to be used in our country at that time, the Trần Kings encouraged and valued the use of the Nôm, an authentic Vietnamese script that had been around, and was highly developed during this period. That is the why King Trần Nhân Tông wrote his Living in the Mundane World and Having Joy in the Dharma (Cư Trần Lạc Đạo) in the Nôm. This is a valuable text about Buddhist ethics which has been well preserved until today. Through it the King set a good example to his people. He wanted to maintain our Vietnamese national culture, independent from the Chinese. As his successors, we must recognize his implications, and feel proud of this shining point in our history.
Today we need to contribute our parts to Buddhism, so that it will continuously shine brightly. In order to do this we must provide the conditions for Buddhism to help to improve the mundane world. We should not focus on the improvement of the internal Buddhist affairs while neglecting our responsibilities to the mundane world. We should improve both Buddhist affairs and the mundane world’s affairs. The Trần Kings were Thiền sư (zen masters) who understood Buddhist Dharma profoundly. They were also patriots who protected national rights and sovereignty from aggressors. While accomplishing such heroic and honorable deeds, they never neglected their Buddhist studies and Dharma practice.
Thus Buddhism under the Trần dynasty was proactive and socially engaged. It penetrated the royal leadership and the political system at the time. Buddhist ethics was applied to bring happiness to the people. It is worth noticing that when the Trần Kings had to fight against foreign aggressors, they never said they did that on behalf of Buddhism. Buddhism was in their hearts. They fought against the aggressors, because it was their responsibility as patriotic citizens, and as national leaders. They never fought in the name of Buddhism; hence they never contaminated it. This is another shining point of the Trần dynasty.
(to be continued)
Source:
Most Venerable Thích Thanh Từ. All My Life(Tron Mot Doi Toi)
http://www.thientongvietnam.net/kinhsach-thike/dirs/tmdoitoi/index.pdf
My Aspirations
Today is the Lunar New Year Day which the Vietnamese highly value, and celebrate in both monastic and secular lives. Children and grandchildren usually visit their parents and grandparents to wish them a Happy New Year. Our temple also follows the same tradition, so monks, nuns and lay people have gathered here to celebrate and share best wishes. Today’s ceremony began with New Year wishes, followed by a Dharma talk which helps to remind us to put more efforts in our practice, and to prepare for a better New Year.
You have already sent me your best wishes; it is now my turn to wish you and to remind you to practice. My talk consists of two parts: The first part is about my New Year wishes. Secondly, I’ll talk about my aspirations, so that you know what I wish to accomplish, and what I am currently doing and you will continue to do in the future.
First, I wish a Happy New Year to all monks, nuns, and lay people. We are Vietnamese, living in our country, we naturally follow our national tradition and customs. Our ancestors considered the first day of Tet (the Lunar New Year) the most important. For instance, a person with a bad name could not be a guest to any house on that day, for fear that s/he might bring bad luck to the household. Therefore, only those with good names could be visitors. So you can see how important the first day of the Lunar New Year is! In temples we should transcend such customs and beliefs, but we should also maintain beautiful traditions passed down from our ancestors. Although we have denounced the secular world, we cannot ignore such traditions, except meaningless customs. Therefore, on Lunar New Year days we wish one another the best, use kind words to encourage one another to practice the Dharma better in the New Year. Then looking back to this day, we will strive harder in our practice and become more useful.
You have sent me your New Year wishes. Now it is my turn. I wish the Three Gems would always well protect all of you, so that you may enjoy a peaceful and happy New Year, with much progress in your Dharma practice and mindfulness at all time. I wish your mind would not be veiled by illusions. I pray that you always carry the ethical torch, which will be maintained and spread and passed down to your successors. When you have found the Way with your torch, you wish others would also find it, and successive generations would be well lit, too. The true Dharma torch that we have received we must never neglect, or let it die out, but we must maintain and pass it on forever. That is my sincere wish, and also my own vow. I hope you all will remember it with all your mind and heart.
Having sent you my New Year wishes, now I would like to talk about my aspirations. What are they? Those who want to know them should ask the question: Why did I name this Thiền monastery “Trúc Lâm”? At first, you may think I am talking about something else, not today’s topic. But when I name a Thiền monastery, I do it with all my heart and aspirations. The words I select reveal my aspirations; it has been cherished deep in my heart, not selected by chance or according to any previous model.
Therefore, if you want to know why I chose the name Trúc Lâm Thiền Monastery, you must go back in time and examine the past up to now, then you may understand the meaning and its implication. Let me now go further back. Learning Vietnam history, all of us know that we were under the (northern) Chinese domination for over one thousand years, then under the French colonialism for one hundred years. I came into this life towards the last part of the colonial period. Living in the French colony, my generation experienced national pains and shamefulness inflicted upon our people by foreign rulers. I had been longing for the day when our country could enjoy a true and lasting independence, so that there could be enough time for such painful wounds to heal.
Therefore, I always nourished my aspirations, and prayed for the day when our country would regain its true and lasting independent, and our people would enjoy peace and happiness. Those were my aspirations for our nation.
A truly independent country is one that is independent in terms of politics, military power, culture, and economics. In many previous lives I must have had activities only in Buddhism. And in Vietnam, too, I have been serving only in Buddhism, not in other areas. Therefore, I have tried my best in hope that Vietnamese Buddhism will make a major contribution to our nation, and that the bright Dharma torch will shine on the way for the Vietnamese people to follow, so that they can see with wisdom, and avoid pitfalls, traps, and other obstacles as they proceed. In order to guide the Vietnamese people, Vietnamese Buddhism must use its own wisdom, and become a shining guide torch to the people. It is my role to provide favorable conditions to monks and nuns to practice and disseminate the Dharma to the lay people. The time has come with all the ripe conditions, and now I am able to have this monastery established.
Before building any new monastery, I usually look back in the history of Vietnamese Buddhism to discover the milestones that are also the best fit to(appropriate to) the current national situation in order to establish a landmark. We need to practice, and disseminate Buddhist Dharma, so that others know and practice it, too. That way our activities are appropriate to our national spirit in our times. I selected Buddhism in the Trần dynasty, for I found it a great milestone. It is a valuable and exemplary period in our history, which we should emulate and develop for the benefits of our nation. We need to contribute all our intellectual and spiritual abilities to disseminate the Dharma to our people, train and educate young generations to become bright and healthy inheritors of our nation. That is why I selected Buddhism of the Trần dynasty.
When the monastery construction was completed, I named it Trúc Lâm Thiền Monastery, after the original name Trúc Lâm Yên Tử. Trúc Lâm has two meanings:
1. Trúc Lâm in the Buddha’s times: The dwelling place for the Buddha and his Sangha built by the King then was called Trúc Lâm.
2. Our Trúc Lâm now is Trúc Lâm Yên Tử, the Buddhist dissemination center and system in the Trần dynasty. What is so special about this system that I selected? I will share with you later.
The name Trúc Lâm Thiền Monastery implies a Buddhist Dharma-oriented heart, which the Vietnamese people have chosen. This choice was intended for Dharma dissemination and practice, and would benefit everybody. The name Trúc Lâm Yên Tử is very popular, but not many could understand its spirit thoroughly.
As aforementioned, an independent country has to be independent politically, militarily,culturally, and economically. During the Trần dynasty our nation defeated the Yuan-Mongol aggressors. Thus, politically and militarily under the leadership of the Trần Kings, our people had successfully fought against foreign invasion, and brought glory to our national history. Culturally, the available archived texts reveal that the Trần Kings were well aware that the Vietnamese people must maintain and preserve their own culture, independent from the Chinese influence. One crucial element in national culture is its written language. Therefore, although the Chinese character/script continued to be used in our country at that time, the Trần Kings encouraged and valued the use of the Nôm, an authentic Vietnamese script that had been around, and was highly developed during this period. That is the why King Trần Nhân Tông wrote his Living in the Mundane World and Having Joy in the Dharma (Cư Trần Lạc Đạo) in the Nôm. This is a valuable text about Buddhist ethics which has been well preserved until today. Through it the King set a good example to his people. He wanted to maintain our Vietnamese national culture, independent from the Chinese. As his successors, we must recognize his implications, and feel proud of this shining point in our history.
Today we need to contribute our parts to Buddhism, so that it will continuously shine brightly. In order to do this we must provide the conditions for Buddhism to help to improve the mundane world. We should not focus on the improvement of the internal Buddhist affairs while neglecting our responsibilities to the mundane world. We should improve both Buddhist affairs and the mundane world’s affairs. The Trần Kings were Thiền sư (zen masters) who understood Buddhist Dharma profoundly. They were also patriots who protected national rights and sovereignty from aggressors. While accomplishing such heroic and honorable deeds, they never neglected their Buddhist studies and Dharma practice.
Thus Buddhism under the Trần dynasty was proactive and socially engaged. It penetrated the royal leadership and the political system at the time. Buddhist ethics was applied to bring happiness to the people. It is worth noticing that when the Trần Kings had to fight against foreign aggressors, they never said they did that on behalf of Buddhism. Buddhism was in their hearts. They fought against the aggressors, because it was their responsibility as patriotic citizens, and as national leaders. They never fought in the name of Buddhism; hence they never contaminated it. This is another shining point of the Trần dynasty.
(to be continued)
Source:
Most Venerable Thích Thanh Từ. All My Life(Tron Mot Doi Toi)
http://www.thientongvietnam.net/kinhsach-thike/dirs/tmdoitoi/index.pdf
Thursday, February 23, 2012
The Four Traps
There are four traps to Buddhist practitioners (monks, nuns, and lay people):
1. Sensual pleasures: all impermanent pleasures the senses bring about. These pleasures attract and tie us up like fetters. Once we are trapped by these pleasures, we are vulnerable to mara/evils, and the inevitable results are samsara/sufferings.
2. Knowledge and intellectual capacities (analysis, arguments....): Be careful about the knowledge we accumulate. They nurture our arrogance, self love, and pride. Our illusory ideas in discourse analysis and arguments only drive us away from the Buddha Nature. These hinder or make it difficult for us to understand the Ultimate Nature, and to meditate and concentrate.
3. Rituals and formalities: Do not become a practitioner who is well verse in chanting and performing religious ceremonies or rituals. These forms do not lead us to enlightenment, for all forms are unstable, and will change by themselves.
4. Self and Self love: The biggest obstacle to Buddhist practitioners. Illusory thoughts keep arising from the self (the "I") and self love, and all that are attached to it. All discriminative ideas originate from these "self" and "self love."
1. Sensual pleasures: all impermanent pleasures the senses bring about. These pleasures attract and tie us up like fetters. Once we are trapped by these pleasures, we are vulnerable to mara/evils, and the inevitable results are samsara/sufferings.
2. Knowledge and intellectual capacities (analysis, arguments....): Be careful about the knowledge we accumulate. They nurture our arrogance, self love, and pride. Our illusory ideas in discourse analysis and arguments only drive us away from the Buddha Nature. These hinder or make it difficult for us to understand the Ultimate Nature, and to meditate and concentrate.
3. Rituals and formalities: Do not become a practitioner who is well verse in chanting and performing religious ceremonies or rituals. These forms do not lead us to enlightenment, for all forms are unstable, and will change by themselves.
4. Self and Self love: The biggest obstacle to Buddhist practitioners. Illusory thoughts keep arising from the self (the "I") and self love, and all that are attached to it. All discriminative ideas originate from these "self" and "self love."
Sunday, February 19, 2012
Thiền (Zen) Master Thích Thanh Từ--Part II
Although Venerable Thanh Từ had determined to say goodbye to his monk and nun students at the Buddhist Studies and Training schools, some of them would rather not be far away from him. And later they actually met one another on Tương Kỳ Mountain, for they must have had Dharma bonds in previous lives.
In April 1966 Venerable Thanh Từ built Pháp Lạc Hut (Pháp Lạc thất) on Tương Kỳ Mountain, Vũng Tàu. It was a very simple 4mx4m hut with a thatched roof. He brought along the Tripitaka and had a strong resolution of a zen Buddhist monk who determined to find his priceless Buddha gem. On a full moon day in April, 1968 (the year of the monkey) he made a vow that he would start his solitary retreat, and would not leave the hut unless he found the Way. All his students who followed him to Tương Kỳ Mountain wholeheartedly and patiently waited for the day when they could see him again.
In July 1968 Venerable Thanh Từ attained the True Prajna Nature, with which he then could understand all the implications in what the Buddha taught in sutras as well as in what ancient zen masters transmitted to their successors for thousands of years. From his own meditation and concentration efforts he now attained what he had been looking for.
On December 8, 1968 to his monk and nun students’ and lay followers’ joy and happiness he announced that he would now open his hut to teach them. Pháp Lạc Hut was indeed the soul of the Chân Không Thiền (Zen) Sect (Thiền Chân Không), for it marked an important point in his spiritual life. His long-cherished dream to teach Buddhist meditation which he had quietly kept to himself had come true. From this simple hut he would fulfill his aspiration and responsibilities to Buddhism in Vietnam, and became a bright star in Vietnamese Thiền (Zen) Buddhism in the late 20th century.
Most Venerable Thích Thanh Từ often says, “I am indebted to Buddhist monks nuns and laypeople. Those who know (me) and demand first, I will respond to first; those who haven’t yet, I will respond to later.” He has dedicated all his life to Buddhism, especially the restoration of the Thiền school in the Trần Dynasty, and the facilitation for monks’ and nuns’ Dharma practice. As long as they make good progress in their own practice, Buddhist Dharma will continue and develop. Their spiritual advancement is his happiness, as he usually says, “All my aspirations come from your efforts in Dharma practice. If you find joy and happiness in your practice, and become well-lit torches in the Path, you truly love me. If not, I should think I have not had enough merits to be happy before my demise, for my vow to restore Vietnamese Thiền (Zen) Buddhism, especially the Trúc Lâm Yên Tử School, has not been fulfilled.”
Most Venerable Thích Thanh Từ has officially established the following monasteries to teach meditation, and to disseminate Buddhist Dharma:
Chân Không Thiền Monastery on Tương Kỳ Mountain, Vũng Tàu in April 1971. It was moved to Thường Chiếu in 1986, and in 1995 was re-established in its original location.
Thường Chiếu Thiền Monastery at Long Thành - Đồng Nai, in August, 1974.
Viên Chiếu Thiền Monastery at Long Thành - Đồng Nai, in April, 1975.
Huệ Chiếu Thiền Monastery at Bà Rịa - Vũng Tàu, in April, 1979.
Linh Chiếu Thiền Monastery at Long Thành - Đồng Nai, in February,1980.
Phổ Chiếu Thiền Monastery at Bà Rịa - Vũng Tàu, in 1980.
Tịch Chiếu Thiền Monastery at Long Hải, in July, 1987.
Liễu Đức Thiền Monastery, Long Thành - Đồng Nai in 1989.
Trúc Lâm Thiền Monastery in Đà Lạt - Lâm Đồng, in April, 1993.
Lân Temple – Trúc Lâm Yên Tử Thiền Monastery, in 2002.
Tuệ Quang Thiền Monastery at Linh Trung, Thủ Đức, Hồ Chí Minh City.
Hương HảI Thiền Monastery at Long Thành - Đồng Nai in 2000.
Đạo Huệ Thiền Monasteryat Long Thành - Đồng Nai in 2000.
Tuệ Thông Thiền Monastery at Long Thành - Đồng Nai in 2000.
Trúc Lâm Chánh Thiện Thiền Monastery at Sông Phan, Hàm Tân - Bình Thuận in 2009.
Quang Chiếu Thiền Monastery in Forthworth, Texas, Mỹ, in 2000.
Đại Đăng Thiền Monastery in Bonsall, California, USA, in 2001.
Đạo Viên Thiền Monastery, Québec, Canada, in 2002.
Bồ Đề Thiền Monastery, Boston, USA, in 2002.
Diệu Nhân Thiền Monastery, Sacramento, USA, in 2002.
Tiêu Dao Thiền Monastery, Australia.
and many smaller Thiền centers (Thiền Thất, Thiền Trang), such as Ngọc Chiếu (Garden Grove, CA, USA), Bao Chon (New Hampshire,USA), Thường Lạc (France), Hỷ Xả (Australia)…. (This list is subject to change because of the growing number of Trúc Lâm Yên Tử Thiền monasteries in the world)
He contributed to the renovation of the old Phật Quang Temple and Phước Hậu Temple at Trà Ôn, Vĩnh Long. He has been teaching and translating many sutras, Vinayas, and Buddhist history books from Chinese to Vietnamese, and disseminating fundamental Buddhist teachings to monks, nuns and laypeople in many countries.
He traveled to the following countries: Cambodia (1956), India (1965) Sri Lanka (1965),Japan (1965), China (1993), France (1994 and 2002), Switzerland (1994), Indonesia (1996), Canada (1994 and 2002), the USA (1994, 2000, 2001, and 2002), Australia (1996 and 2002).
Sources:
http://www.thientongvietnam.net/thichthanhtu/index.html
http://thuongchieu.net/index.php?option=com_content&view=article&id=391
In April 1966 Venerable Thanh Từ built Pháp Lạc Hut (Pháp Lạc thất) on Tương Kỳ Mountain, Vũng Tàu. It was a very simple 4mx4m hut with a thatched roof. He brought along the Tripitaka and had a strong resolution of a zen Buddhist monk who determined to find his priceless Buddha gem. On a full moon day in April, 1968 (the year of the monkey) he made a vow that he would start his solitary retreat, and would not leave the hut unless he found the Way. All his students who followed him to Tương Kỳ Mountain wholeheartedly and patiently waited for the day when they could see him again.
In July 1968 Venerable Thanh Từ attained the True Prajna Nature, with which he then could understand all the implications in what the Buddha taught in sutras as well as in what ancient zen masters transmitted to their successors for thousands of years. From his own meditation and concentration efforts he now attained what he had been looking for.
On December 8, 1968 to his monk and nun students’ and lay followers’ joy and happiness he announced that he would now open his hut to teach them. Pháp Lạc Hut was indeed the soul of the Chân Không Thiền (Zen) Sect (Thiền Chân Không), for it marked an important point in his spiritual life. His long-cherished dream to teach Buddhist meditation which he had quietly kept to himself had come true. From this simple hut he would fulfill his aspiration and responsibilities to Buddhism in Vietnam, and became a bright star in Vietnamese Thiền (Zen) Buddhism in the late 20th century.
Most Venerable Thích Thanh Từ often says, “I am indebted to Buddhist monks nuns and laypeople. Those who know (me) and demand first, I will respond to first; those who haven’t yet, I will respond to later.” He has dedicated all his life to Buddhism, especially the restoration of the Thiền school in the Trần Dynasty, and the facilitation for monks’ and nuns’ Dharma practice. As long as they make good progress in their own practice, Buddhist Dharma will continue and develop. Their spiritual advancement is his happiness, as he usually says, “All my aspirations come from your efforts in Dharma practice. If you find joy and happiness in your practice, and become well-lit torches in the Path, you truly love me. If not, I should think I have not had enough merits to be happy before my demise, for my vow to restore Vietnamese Thiền (Zen) Buddhism, especially the Trúc Lâm Yên Tử School, has not been fulfilled.”
Most Venerable Thích Thanh Từ has officially established the following monasteries to teach meditation, and to disseminate Buddhist Dharma:
Chân Không Thiền Monastery on Tương Kỳ Mountain, Vũng Tàu in April 1971. It was moved to Thường Chiếu in 1986, and in 1995 was re-established in its original location.
Thường Chiếu Thiền Monastery at Long Thành - Đồng Nai, in August, 1974.
Viên Chiếu Thiền Monastery at Long Thành - Đồng Nai, in April, 1975.
Huệ Chiếu Thiền Monastery at Bà Rịa - Vũng Tàu, in April, 1979.
Linh Chiếu Thiền Monastery at Long Thành - Đồng Nai, in February,1980.
Phổ Chiếu Thiền Monastery at Bà Rịa - Vũng Tàu, in 1980.
Tịch Chiếu Thiền Monastery at Long Hải, in July, 1987.
Liễu Đức Thiền Monastery, Long Thành - Đồng Nai in 1989.
Trúc Lâm Thiền Monastery in Đà Lạt - Lâm Đồng, in April, 1993.
Lân Temple – Trúc Lâm Yên Tử Thiền Monastery, in 2002.
Tuệ Quang Thiền Monastery at Linh Trung, Thủ Đức, Hồ Chí Minh City.
Hương HảI Thiền Monastery at Long Thành - Đồng Nai in 2000.
Đạo Huệ Thiền Monasteryat Long Thành - Đồng Nai in 2000.
Tuệ Thông Thiền Monastery at Long Thành - Đồng Nai in 2000.
Trúc Lâm Chánh Thiện Thiền Monastery at Sông Phan, Hàm Tân - Bình Thuận in 2009.
Quang Chiếu Thiền Monastery in Forthworth, Texas, Mỹ, in 2000.
Đại Đăng Thiền Monastery in Bonsall, California, USA, in 2001.
Đạo Viên Thiền Monastery, Québec, Canada, in 2002.
Bồ Đề Thiền Monastery, Boston, USA, in 2002.
Diệu Nhân Thiền Monastery, Sacramento, USA, in 2002.
Tiêu Dao Thiền Monastery, Australia.
and many smaller Thiền centers (Thiền Thất, Thiền Trang), such as Ngọc Chiếu (Garden Grove, CA, USA), Bao Chon (New Hampshire,USA), Thường Lạc (France), Hỷ Xả (Australia)…. (This list is subject to change because of the growing number of Trúc Lâm Yên Tử Thiền monasteries in the world)
He contributed to the renovation of the old Phật Quang Temple and Phước Hậu Temple at Trà Ôn, Vĩnh Long. He has been teaching and translating many sutras, Vinayas, and Buddhist history books from Chinese to Vietnamese, and disseminating fundamental Buddhist teachings to monks, nuns and laypeople in many countries.
He traveled to the following countries: Cambodia (1956), India (1965) Sri Lanka (1965),Japan (1965), China (1993), France (1994 and 2002), Switzerland (1994), Indonesia (1996), Canada (1994 and 2002), the USA (1994, 2000, 2001, and 2002), Australia (1996 and 2002).
Sources:
http://www.thientongvietnam.net/thichthanhtu/index.html
http://thuongchieu.net/index.php?option=com_content&view=article&id=391
Saturday, February 18, 2012
Zen Master Thích Thanh Từ
Most Venerable Thích Thanh Từ was born on July 24, 1924 (the year of the mouse) at Tích Khánh Hamlet, Tích Thiện Village, Cần Thơ Province (Vĩnh Long Province nowadays). His name at birth was Trần Hữu Phước (later it was changed to Trần Thanh Từ). His father was Trần Văn Mão, who came from a simple and poor family in the Confucian tradition, but who himself was a Caodai follower (Caodai is an indigenous religion in Vietnam). His mother was Nguyễn Thị Đủ from Thiện Mỹ Village, Thanh Bạch, Trà Ôn District, Cần Thơ Province. She was a kind and simple woman who dedicated her whole life to taking care of her husband and children.
Trần Hữu Phước grew up in poverty, and since his childhood already showed his special characteristics. He was a calm and quiet boy who loved to read, and preferred solitude to secular life. One prominent trait was his high observance of filial duties. When he was 9 years old, one day he accompanied his father to Mốp Văn, Long Xuyên Province, to attend his uncle’s memorial services at Sân Tiên Temple on Ba Thê Mountain. Upon hearing the sounds from the temple bell on the quiet mountain, he was so profoundly touched that he uttered the following poem:
On such a pleasant place as this mountain,
Where the talented can find joy and leisure,
The sound of the wooden fish awakens humans from their dreams;
The ringing bell is echoing their pains and sufferings!
Non đảnh là nơi thú lắm ai,
Đó cảnh nhàn du của khách tài.
Tiếng mõ công phu người tỉnh giấc,
Chuông hồi văng vẳng quá bi ai!
This incident probably was the first blueprint in his decision about denouncing the mundane life in order to become a monk.
Living in the vicissitudes of wartime, he felt and experienced human sufferings more and more deeply. His wish to denounce the secular world grew stronger and stronger, and he always cherished and nurtured this vow:
If I could not become a panacea (“a magic pill”) to cure all humans’ illnesses, then I wish I could at least serve as a supplement to alleviate their sufferings.
When all conditions were available, there was an important turning point in his life, and the young man entered a new path full of bright light. On July 15, 1949, after three months serving as a layperson at Phật Quang Temple, he was allowed to become a monk with the Buddhist name Thanh Từ by his master, the Most Venerable Thich Thiện Hoa. Thus, his vow had become true.
From then on he diligently observed the temple’s training schedule and rituals, and learned the Dharma from his master, At the same time he helped to guide younger novices there. Although he had many responsibilities, he never neglected studying the Buddha’s teachings in sutras.
From 1949 to 1950 he attended the introductory training organized for the third time at the Phật Quang School of Buddhist Studies. In 1951 he started the intermediate level of training there. One late night, while reading in the Laṅkāvatāra Sutra (Kinh Lăng Nghiêm) about the Buddha’s teaching Ananda to realize the True Mind (bản tâm chân thật, the Buddha Nature) by means of seeing (drsta), hearing (sruta), understanding (mata), and thinking (jnata), he could not help crying. Could this possibly be an indication that he had accumulated many Dharma merits in his past lives, which came out in full bloom at that moment ?
That year, his master, Most Venerable Thiện Hoa, had to evacuate the Phật Quang Sangha to Phước Hậu Temple because of the war. There Thanh Từ received his ten precepts during a ceremony presided by Most Venerable Khánh Anh.
In 1953 he accompanied his master Thiện Hoa to Saigon, where he stayed and attended the Intermediate Training Class at the Institute of Buddhist Studies in Southern Vietnam at Ấn Quang Temple. It was here that Thanh Từ received 250 precepts from Most Venerable Huệ Quang and became a Bhikkhu.
From 1954 to 1959 he attended the Advanced (Higher) Training Class at the Institute of Buddhist Studies in Southern Vietnam. Some of his colleagues later became Most Venerables Huyền Vi, Thiền Định, Từ Thông….
Thus, within ten years (1949-1959) he had completed a rigorous Buddhist training: two years at the introductory level, three years at the intermediate level, and four years at the advanced level. With his graduation at the end of his advanced training, he was ready to start a new phase in his life, that of Dharma dissemination. He soon became a member in the Vietnam Buddhist Sangha’s Board of Dharma Disseminators, and a highly-respected Dharma master at the time.
From 1960 to 1964, he has served the Vietnam Buddhist Sangha in the following positions:
Deputy Head of Buddhist Studies and Training
Head of Buddhist Studies and Training
President and Dharma Master of Huệ Nghiêm Institute of Buddhist Studies and Training
Dharma Master at Vạn Hạnh University, and at other Schools of Buddhist Studies and Training such as Dược Sư, Từ Nghiêm,...
After the graduation ceremony of a specialized training for the intermediate and advanced classes at Huệ Nghiêm and Dược Sư, Bhikkhu Thanh Từ thought he had had enough contribution in terms of monk and nun training to the Sangha, and had dutifully offered his abilities, mind and heart to express his thankfulness to his master Thiện Hoa. He decided to ask his master for permission in order to retreat to the mountain as a secluded monk.
Then alone and quietly he left all the Schools of Buddhist Studies and Training for Tương Kỳ Mountain, Vũng Tàu.
(To be continued)
Source:
http://www.thientongvietnam.net/thichthanhtu/index.html
Thursday, February 16, 2012
Sitting Meditation Method at Truc Lam-Yen Tu Monasteries
This is the only sitting meditation method that Most Venerable and Zen Master Thich Thanh Tu teaches, and is being practiced by the Truc Lam Yen Tu Thien (Zen)School from Vietnam. It was made public and posted online from an internal teaching session in Truc Lam-Phung Hoang Monastery in Dalat on February 9, the year of the Cat (March 25, 1999). It has been used for all Truc Lam Yen Tu Thien (Zen) monasteries in Vietnam as well as in other countries in the world.
Purpose
Every day we have to be in contact with the world (sight, sound, smell, taste, sensation, all external phenomena)through six senses (eyes, ears, nose, tongue, body feelings, and ideas). Our mind, therefore, is always easily perturbed and changes from moment to moment. We hardly have inner peace. Our mind is crucial in determining our experiences, in terms of sufferings (dukkha) and happiness (Nirvana). The purpose of meditation is to help us develop the right thought.
While we are walking, standing, lying, or sitting, we have to learn to dwell in complete awareness, or to live with our True Nature and Wisdom in our daily activities.
Still, for beginners, sitting meditation is the most appropriate method, compared to meditation in other postures.
What You Need
1.A flat thin square mattress (Toa Cu) 80cmx80cm to place on the floor.
2.A thick round cushion (Bo doan) 20cm in diameter and 20cm in height (when you sit on it, it should be reduced to 10cm), stuffed with cotton. This cushion is to be placed on top and in the middle of the square mattress.
3.A small kerchief or little cushion to prop the hands (Goi ke tay). This is to be put on the hollow area where your hands rest on the two crossed feet.
Sitting Meditation
There are three phases in one sitting meditation session:
A.Entering Meditation (in Vietnamese: Nhap):
At the designated time and place, spread the square mattress on the floor, put the round cushion in the middle.
Sit on the cushion, so the end of your spine is in the middle of the cushion. After you feel stable and balanced, cross your two feet, so they rest on your thighs, in a lotus position (left foot on right thigh, and right foot on left thigh). The feet should be close to the trunk. You may also sit in half lotus position with your left foot on your right thigh, and the right foot under the left thigh.
Loosen your belt and the collar, so you feel comfortable, and make sure you are sitting with your backbone straight/upright.
The back of your right hand should be on your left palm. Both hands rest on the groove where the feet cross.
The fingers of one hand rest on those of the other; the tips of both thumbs touch each other right below the belly button.
If there is a hollow on either of your feet, use the small kerchief/cushion to prop, so you can feel more stable.
The elbows are close to the sides of your trunk, near your hips.
Move your body three times, first with some strength then gently.
Sitting with your spine straight, and your head a little bit forward, so your nose is above your thumbs. Your earlobes should be above your shoulders (head straight, not leaning toward any side). Your eyes can be open a bit (about 1/3), but do not fix your eyes further than 60 cm away from your feet. Your face should be relaxed.
Breathe in through your nose gently, imagine your breath is flowing throughout your body and clearing all the stagnant areas. Then breathe out through your mouth, and imagine all the pains, illnesses, impurities and sufferings are being flushed out with your breath. Practice this three times, reduce in strength gradually. After the third time, close your mouth, your tongue curved up to touch the roof of your mouth/the hard palate. From now on you will breathe regularly and gently through your nose.
B. Staying in Meditation (in Vietnamese: Tru)
There are three methods for beginners.
1.Focusing on counting your breath from 1 to 10. There are two ways to count. One way is to count your inhale 1, and your exhale 2. Continue to count up to 10, then return to 1 again. So on, so forth. The second way is to count 1 for both inhale and exhale. Continue to count up to 10. Then return to 1 again. If you miscount, you need to start counting 1 again.
2.Following/Observing your breath: with this method you just follow/observe your breath. You must be fully aware of your inhale and exhale. As you follow your breath, you know that your life depends on your breath and, like your breath, life is impermanent. Practice until you are following your breath well enough (i.e., without confusion). Then you may practice the next method, observing (being fully aware of) arising illusory thoughts.
3.Awareness of arising illusory thoughts
First, you follow your breath for a couple of minutes, then you no longer have to follow the breath, but let your mind remains calm. If there is any thought arising, you should recognize it, but simply let it go. Do not go after the thought. When the thought disappears, the mind will again calm down. Gradually fewer and fewer thoughts arise, until they die out completely.
Problems?
If you feel sleepy, you should open your eyes, and be aware of the body’s posture.
If during the sitting session, you feel heavy on the chest, or any sharp pain in the heart, it could be because you are sitting too straight, or too tensely. Be more relaxed.
If there is any pain near the end of the backbone around the waist, the back must possibly have been curved/bent a bit. Make sure our back is straight.
If there is pain on one shoulder, it is because the two shoulders are not balanced, one side could have been lower than the other.
If you feel pain on both shoulders, then both hands must be too tense, loosen them a bit.
In short, the whole body should be relaxed, and feels comfortable.
C. Ending (Getting out of the State of) Meditation (in Vietnamese: Xa)
Before ending (getting out of the state of meditation, you should chant the following stanza to dedicate the merit of your sitting meditation practice:
I wish to dedicate
the merit of this sitting meditation
to all beings;
May they attain
the ultimate goals on the Path to Enlightenment.
Breath:
After chanting, use your nose to breathe in, and your mouth to breathe out three times (increasing in strength from the first to the third). When breathing in, imagine your blood circulates well all over your body. When breathing out, imagine you are cleansing your body from all sufferings, illnesses, and impurities.
Movements:
Start to move your shoulders five times.
Then bob your head up and down five times. Turn your head to the right,and to the left five times. Then bob your head up and down five more times.
Move your fingers by holding them together and stretching them out five times. Move your trunk seven times; the last time, move the hands to the knees, and press them down on the knees.
Massage:
Massage your face 20-30 times.
Massage your head 20-30 times.
Massage your nape the same amount of times.
Massage your neck 20-30 times.
Use your right hand to massage from the left shoulder to the arm.
Use the left hand to massage the left side of the trunk from the armpit down to the hip. use both hands to massage both sides in the same manner 10 times.
Put the right palm on the chest, the back of the left hand on the back. Use both hands to massage across the trunk (the front and the back) 5 times. Do that across the chest first, then across the tummy, and finally, the lower part of the tummy.
Use both hands to massage across the back of the waist.
Massage the buttocks. Massage the thighs as many times as necessary.
Massage the middle fingers to make them warm before putting them on the eyelids five times.
One hand holds the toes, while the other hand pulls the foot gently out and put it down.
Both hands massage from the thighs down to the feet. Massage both feet to warm them as many times as necessary.
Stretch both feet.
Getting up:
Move the trunk forward, so the fingers can touch the toes five times.
Move the whole body out of the round cushion, but sit still for a couple of minutes, then gradually stand up to prostrate in front of the Buddha.
Note (by nttv):
At the end of each sitting meditation session, you need to massage for balance and good health, but you should do it in a refined manner, and do not cause noises. After sitting still for a long time, all your movements and breathing should gradually change from immobility and stillness to normal daily activities. The massage method introduced here is based on the popular oriental medicine (called "duong sinh," a method for healthy living. For more information, please contact the National Institute of Traditional Medicine and Pharmacology in Vietnam). This traditional method has been used for generations in Vietnam.
Sources:
In Vietnam
Thien vien Thuong Chieu--Long thanh--Dong nai
http://thuongchieu.net/index.php?option=com_content&view=article&id=24&Itemid=319
Thien Vien Truc Lam-Dalat
http://www.youtube.com/watch?v=ELLS_m3m-4Q&feature=related
In Australia
http://www.youtube.com/watch?v=2jJPYOSmBB0
http://www.youtube.com/watch?v=LBuQXdTFn7s&feature=endscreen&NR=1
http://www.youtube.com/watch?v=LBuQXdTFn7s&feature=related
In the USA
Thien Vien Dai Dang, CA
http://www.youtube.com/watch?v=7djPzKQGbAc
http://www.youtube.com/watch?v=7djPzKQGbAc&feature=related
http://www.youtube.com/watch?v=TUYlRUtKV7E
Purpose
Every day we have to be in contact with the world (sight, sound, smell, taste, sensation, all external phenomena)through six senses (eyes, ears, nose, tongue, body feelings, and ideas). Our mind, therefore, is always easily perturbed and changes from moment to moment. We hardly have inner peace. Our mind is crucial in determining our experiences, in terms of sufferings (dukkha) and happiness (Nirvana). The purpose of meditation is to help us develop the right thought.
While we are walking, standing, lying, or sitting, we have to learn to dwell in complete awareness, or to live with our True Nature and Wisdom in our daily activities.
Still, for beginners, sitting meditation is the most appropriate method, compared to meditation in other postures.
What You Need
1.A flat thin square mattress (Toa Cu) 80cmx80cm to place on the floor.
2.A thick round cushion (Bo doan) 20cm in diameter and 20cm in height (when you sit on it, it should be reduced to 10cm), stuffed with cotton. This cushion is to be placed on top and in the middle of the square mattress.
3.A small kerchief or little cushion to prop the hands (Goi ke tay). This is to be put on the hollow area where your hands rest on the two crossed feet.
Sitting Meditation
There are three phases in one sitting meditation session:
A.Entering Meditation (in Vietnamese: Nhap):
At the designated time and place, spread the square mattress on the floor, put the round cushion in the middle.
Sit on the cushion, so the end of your spine is in the middle of the cushion. After you feel stable and balanced, cross your two feet, so they rest on your thighs, in a lotus position (left foot on right thigh, and right foot on left thigh). The feet should be close to the trunk. You may also sit in half lotus position with your left foot on your right thigh, and the right foot under the left thigh.
Loosen your belt and the collar, so you feel comfortable, and make sure you are sitting with your backbone straight/upright.
The back of your right hand should be on your left palm. Both hands rest on the groove where the feet cross.
The fingers of one hand rest on those of the other; the tips of both thumbs touch each other right below the belly button.
If there is a hollow on either of your feet, use the small kerchief/cushion to prop, so you can feel more stable.
The elbows are close to the sides of your trunk, near your hips.
Move your body three times, first with some strength then gently.
Sitting with your spine straight, and your head a little bit forward, so your nose is above your thumbs. Your earlobes should be above your shoulders (head straight, not leaning toward any side). Your eyes can be open a bit (about 1/3), but do not fix your eyes further than 60 cm away from your feet. Your face should be relaxed.
Breathe in through your nose gently, imagine your breath is flowing throughout your body and clearing all the stagnant areas. Then breathe out through your mouth, and imagine all the pains, illnesses, impurities and sufferings are being flushed out with your breath. Practice this three times, reduce in strength gradually. After the third time, close your mouth, your tongue curved up to touch the roof of your mouth/the hard palate. From now on you will breathe regularly and gently through your nose.
B. Staying in Meditation (in Vietnamese: Tru)
There are three methods for beginners.
1.Focusing on counting your breath from 1 to 10. There are two ways to count. One way is to count your inhale 1, and your exhale 2. Continue to count up to 10, then return to 1 again. So on, so forth. The second way is to count 1 for both inhale and exhale. Continue to count up to 10. Then return to 1 again. If you miscount, you need to start counting 1 again.
2.Following/Observing your breath: with this method you just follow/observe your breath. You must be fully aware of your inhale and exhale. As you follow your breath, you know that your life depends on your breath and, like your breath, life is impermanent. Practice until you are following your breath well enough (i.e., without confusion). Then you may practice the next method, observing (being fully aware of) arising illusory thoughts.
3.Awareness of arising illusory thoughts
First, you follow your breath for a couple of minutes, then you no longer have to follow the breath, but let your mind remains calm. If there is any thought arising, you should recognize it, but simply let it go. Do not go after the thought. When the thought disappears, the mind will again calm down. Gradually fewer and fewer thoughts arise, until they die out completely.
Problems?
If you feel sleepy, you should open your eyes, and be aware of the body’s posture.
If during the sitting session, you feel heavy on the chest, or any sharp pain in the heart, it could be because you are sitting too straight, or too tensely. Be more relaxed.
If there is any pain near the end of the backbone around the waist, the back must possibly have been curved/bent a bit. Make sure our back is straight.
If there is pain on one shoulder, it is because the two shoulders are not balanced, one side could have been lower than the other.
If you feel pain on both shoulders, then both hands must be too tense, loosen them a bit.
In short, the whole body should be relaxed, and feels comfortable.
C. Ending (Getting out of the State of) Meditation (in Vietnamese: Xa)
Before ending (getting out of the state of meditation, you should chant the following stanza to dedicate the merit of your sitting meditation practice:
I wish to dedicate
the merit of this sitting meditation
to all beings;
May they attain
the ultimate goals on the Path to Enlightenment.
Breath:
After chanting, use your nose to breathe in, and your mouth to breathe out three times (increasing in strength from the first to the third). When breathing in, imagine your blood circulates well all over your body. When breathing out, imagine you are cleansing your body from all sufferings, illnesses, and impurities.
Movements:
Start to move your shoulders five times.
Then bob your head up and down five times. Turn your head to the right,and to the left five times. Then bob your head up and down five more times.
Move your fingers by holding them together and stretching them out five times. Move your trunk seven times; the last time, move the hands to the knees, and press them down on the knees.
Massage:
Massage your face 20-30 times.
Massage your head 20-30 times.
Massage your nape the same amount of times.
Massage your neck 20-30 times.
Use your right hand to massage from the left shoulder to the arm.
Use the left hand to massage the left side of the trunk from the armpit down to the hip. use both hands to massage both sides in the same manner 10 times.
Put the right palm on the chest, the back of the left hand on the back. Use both hands to massage across the trunk (the front and the back) 5 times. Do that across the chest first, then across the tummy, and finally, the lower part of the tummy.
Use both hands to massage across the back of the waist.
Massage the buttocks. Massage the thighs as many times as necessary.
Massage the middle fingers to make them warm before putting them on the eyelids five times.
One hand holds the toes, while the other hand pulls the foot gently out and put it down.
Both hands massage from the thighs down to the feet. Massage both feet to warm them as many times as necessary.
Stretch both feet.
Getting up:
Move the trunk forward, so the fingers can touch the toes five times.
Move the whole body out of the round cushion, but sit still for a couple of minutes, then gradually stand up to prostrate in front of the Buddha.
Note (by nttv):
At the end of each sitting meditation session, you need to massage for balance and good health, but you should do it in a refined manner, and do not cause noises. After sitting still for a long time, all your movements and breathing should gradually change from immobility and stillness to normal daily activities. The massage method introduced here is based on the popular oriental medicine (called "duong sinh," a method for healthy living. For more information, please contact the National Institute of Traditional Medicine and Pharmacology in Vietnam). This traditional method has been used for generations in Vietnam.
Sources:
In Vietnam
Thien vien Thuong Chieu--Long thanh--Dong nai
http://thuongchieu.net/index.php?option=com_content&view=article&id=24&Itemid=319
Thien Vien Truc Lam-Dalat
http://www.youtube.com/watch?v=ELLS_m3m-4Q&feature=related
In Australia
http://www.youtube.com/watch?v=2jJPYOSmBB0
http://www.youtube.com/watch?v=LBuQXdTFn7s&feature=endscreen&NR=1
http://www.youtube.com/watch?v=LBuQXdTFn7s&feature=related
In the USA
Thien Vien Dai Dang, CA
http://www.youtube.com/watch?v=7djPzKQGbAc
http://www.youtube.com/watch?v=7djPzKQGbAc&feature=related
http://www.youtube.com/watch?v=TUYlRUtKV7E
Wednesday, February 8, 2012
War
War is
A grave affair of the state;
It is a place of life and death,
A road
To survival and extinction,
A matter
To be pondered carefully.
(p.3)
A ruler
Must never
Mobilize his men
Out of anger;
A general must never
Engage [in] battle
Out of spite…
Anger
Can turn to
Pleasure;
Spite
Can turn to
Joy.
But a nation destroyed
Cannot be put back together again;
A dead man
Cannot be brought back to life.
So the enlightened ruler
Is prudent;
The effective general
Is cautious.
This is the Way
To keep a nation
At peace
And an army
Intact.
(pp.87-88)
Ultimate excellence lies
Not in winning
Every battle
But in defeating the enemy
Without ever fighting.
The highest form of warfare
Is to attack [the enemy’s]
Strategy itself;
The next,
To attack [his]
Alliances;
The next,
To attack
Armies;
The lowest form of war is
To attack
Cities;
Siege warfare
Is the last resort…
The Skillful Strategist
Defeats the enemy
Without doing battle,
Captures the city
Without laying siege,
Overthrow the enemy state
Without protracted war.
(pp.14-16)
Feign inability
When deploying troops,
Appear not to be.
When near,
Appear far;
When far,
Appear near.
(p.6)
The victorious army
Is victorious first
And seeks battle later;
The defeated army
Does battle first
And seeks victory later.
(p.23)
Sources:
Sun Tzu. The Art of War. Translated by John Minford. (New York, NY: Viking, 2002).
Henry Kissinger. On China. (New York, NY: The Penguin Press,2011).
A grave affair of the state;
It is a place of life and death,
A road
To survival and extinction,
A matter
To be pondered carefully.
(p.3)
A ruler
Must never
Mobilize his men
Out of anger;
A general must never
Engage [in] battle
Out of spite…
Anger
Can turn to
Pleasure;
Spite
Can turn to
Joy.
But a nation destroyed
Cannot be put back together again;
A dead man
Cannot be brought back to life.
So the enlightened ruler
Is prudent;
The effective general
Is cautious.
This is the Way
To keep a nation
At peace
And an army
Intact.
(pp.87-88)
Ultimate excellence lies
Not in winning
Every battle
But in defeating the enemy
Without ever fighting.
The highest form of warfare
Is to attack [the enemy’s]
Strategy itself;
The next,
To attack [his]
Alliances;
The next,
To attack
Armies;
The lowest form of war is
To attack
Cities;
Siege warfare
Is the last resort…
The Skillful Strategist
Defeats the enemy
Without doing battle,
Captures the city
Without laying siege,
Overthrow the enemy state
Without protracted war.
(pp.14-16)
Feign inability
When deploying troops,
Appear not to be.
When near,
Appear far;
When far,
Appear near.
(p.6)
The victorious army
Is victorious first
And seeks battle later;
The defeated army
Does battle first
And seeks victory later.
(p.23)
Sources:
Sun Tzu. The Art of War. Translated by John Minford. (New York, NY: Viking, 2002).
Henry Kissinger. On China. (New York, NY: The Penguin Press,2011).
Tuesday, February 7, 2012
Meditation-Part III
Mahayana (Northern/Developed Sect)Meditation
In Sravakabbumi, Asanga explained that the practitioner needs to contemplate on the impurities of the body, the sufferings of the feelings/sensation, the impermanence of thoughts, and the emptiness of all phenomena.
The Zen tradition holds that in meditation practice, notions of doctrine and teachings necessitate the creation of various notions and appearances (Skt. saṃjñā; Ch. 相, xiāng) that obscure the transcendent wisdom of each being's Buddha-nature. This process of rediscovery goes under various terms such as "introspection", "a backward step", "turning-about" or "turning the eye inward".
Sitting Meditation
Sitting meditation is called zazen, and in Chinese it is called zuòchán (坐禅), both simply meaning "sitting dhyāna". During this sitting meditation, practitioners usually assume a position such as the lotus position, half-lotus, Burmese, or seiza postures. To regulate the mind, awareness is directed towards counting or watching the breath or put in the energy center below the navel (see also anapanasati). Often, a square or round cushion placed on a padded mat is used to sit on; in some other cases, a chair may be used.
In the Soto school of Zen, meditation with no objects, anchors, or content, is the primary form of practice. The meditator strives to be aware of the stream of thoughts, allowing them to arise and pass away without interference. Considerable textual, philosophical, and phenomenological justification of this practice can be found throughout Dōgen's Shōbōgenzō, as for example in the "Principles of Zazen" and the "Universally Recommended Instructions for Zazen".
At the beginning of the Song Dynasty, practice with the koan method became popular, whereas others practiced "silent illumination." This became the source of some differences in practice between the Linji and Caodong traditions.
Intensive group practice
Zen traditions include periods of intensive group meditation in a monastery. While the daily routine in the monastery may require monks to meditate for several hours each day, during this intensive period they devote themselves almost exclusively to the practice of sitting meditation. The numerous 30–50 minute long meditation periods are interleaved with short rest breaks, meals, and sometimes, short periods of work should be performed with the same mindfulness; nightly sleep is kept to a minimum: 7 hours or less. In modern Buddhist practice in Japan, Taiwan, and the West, lay students often attend these intensive practice sessions, which are typically 1, 3, 5, or 7 days in length. These are held at many Zen centers, especially in commemoration of the Buddha's attainment of Anuttarā Samyaksaṃbodhi. One distinctive aspect of Zen meditation in groups is the use of a flat wooden slat used to keep meditators focused and awake.
Koan Practice
Zen Buddhists may practice koan inquiry during sitting meditation (zazen), walking meditation (kinhin), and throughout all the activities of daily life. Koan practice is particularly emphasized by the Japanese Rinzai school, but it also occurs in other schools or branches of Zen depending on the teaching line.
A koan (literally "public case") is a story or dialogue, generally related to Zen or other Buddhist history; the most typical form is an anecdote involving early Chinese Zen masters. These anecdotes involving famous Zen teachers are a practical demonstration of their wisdom, and can be used to test a student's progress in Zen practice. Koans often appear to be paradoxical or linguistically meaningless dialogues or questions. But to Zen Buddhists the koan is "the place and the time and the event where truth reveals itself"[44] unobstructed by the oppositions and differentiations of language. Answering a koan requires a student to let go of conceptual thinking and of the logical way we order the world, so that like creativity in art, the appropriate insight and response arises naturally and spontaneously in the mind.
Koans and their study developed in China within the context of the open questions and answers of teaching sessions conducted by the Chinese Zen masters. Today, the Zen student's mastery of a given koan is presented to the teacher in a private interview (referred to in Japanese as dokusan (独参), daisan (代参), or sanzen (参禅)). Zen teachers advise that the problem posed by a koan is to be taken quite seriously, and to be approached as literally a matter of life and death. While there is no unique answer to a koan, practitioners are expected to demonstrate their understanding of the koan and of Zen through their responses. The teacher may approve or disapprove of the answer and guide the student in the right direction. There are also various commentaries on koans, written by experienced teachers, that can serve as a guide. These commentaries are also of great value to modern scholarship on the subject.
Chanting and Liturgy
A practice in many Zen monasteries and centers is a daily liturgy service. Practitioners chant major sutras such as the Heart Sutra, chapter 25 of the Lotus Sutra (often called the "Avalokiteshvara Sutra"), the Song of the Jewel Mirror Awareness, the Great Compassionate Heart Dharani (Daihishin Dharani), and other minor mantras.
The Butsudan is the altar in a monastery where offerings are made to the images of the Buddha or Bodhisattvas. The same term is also used in Japanese homes for the altar where one prays to and communicates with deceased family members. As such, reciting liturgy in Zen can be seen as a means to connect with the Bodhisattvas of the past. Liturgy is often used during funerals, memorials, and other special events as means to invoke the aid of supernatural powers.
Chanting usually centers on major Bodhisattvas like Avalokiteshvara (see also Guan Yin) and Manjusri. According to Mahayana Buddhism, Bodhisattvas are beings who have taken vows to remain in Samsara to help all beings achieve liberation from the cycle of birth, death and rebirth. Since the Zen practitioner's aim is to walk the Bodhisattva path, chanting can be used as a means to connect with these beings and realize this ideal within oneself. By repeatedly chanting the Avalokiteshvara sutra (観世音菩薩普門品 Kanzeon Bosatsu Fumonbon?)(chapter 25 of the Lotus Sutra), for example, one instills the Bodhisattva's ideals into ones mind. The ultimate goal is given in the end of the sutra, which states, "In the morning, be one with Avalokiteshvara; in the evening, be one with Avalokiteshvara". Through the realization of emptiness and the Mahayana notion that all things have Buddha-nature, one understands that there is no difference between the cosmic bodhisattva and oneself. The wisdom and compassion of the Bodhisattva one is chanting to is seen to equal the inner wisdom and compassion of the practitioner. Thus, the duality between the subject and the object, the practitioner and the Bodhisattva, the chanter and the sutra is ended.
Sources:
On Theravada (Original/Authentic) Meditation and Mahayana (Developed) Meditation(Bàn về Thiền Nguyên Thủy và Thiền Phát Triển)
11/11/2009 07:54:00 Prof. Minh Chi
http://www.daophatngaynay.com/vn/phap-mon/thien-dinh/nt-dt/3358-Ban-ve-Thien-Nguyen-Thuy-va-Thien-Phat-Trien.html
http://en.wikipedia.org/wiki/Zen_buddhism#Scripture
Samatha, and Vipasyana (Thiền chỉ, thiền quán)
24/10/2006 20:17 Ban Hoằng pháp GHPGVN
http://www.phattuvietnam.net/nghiencuu/46/1112.html
In Sravakabbumi, Asanga explained that the practitioner needs to contemplate on the impurities of the body, the sufferings of the feelings/sensation, the impermanence of thoughts, and the emptiness of all phenomena.
The Zen tradition holds that in meditation practice, notions of doctrine and teachings necessitate the creation of various notions and appearances (Skt. saṃjñā; Ch. 相, xiāng) that obscure the transcendent wisdom of each being's Buddha-nature. This process of rediscovery goes under various terms such as "introspection", "a backward step", "turning-about" or "turning the eye inward".
Sitting Meditation
Sitting meditation is called zazen, and in Chinese it is called zuòchán (坐禅), both simply meaning "sitting dhyāna". During this sitting meditation, practitioners usually assume a position such as the lotus position, half-lotus, Burmese, or seiza postures. To regulate the mind, awareness is directed towards counting or watching the breath or put in the energy center below the navel (see also anapanasati). Often, a square or round cushion placed on a padded mat is used to sit on; in some other cases, a chair may be used.
In the Soto school of Zen, meditation with no objects, anchors, or content, is the primary form of practice. The meditator strives to be aware of the stream of thoughts, allowing them to arise and pass away without interference. Considerable textual, philosophical, and phenomenological justification of this practice can be found throughout Dōgen's Shōbōgenzō, as for example in the "Principles of Zazen" and the "Universally Recommended Instructions for Zazen".
At the beginning of the Song Dynasty, practice with the koan method became popular, whereas others practiced "silent illumination." This became the source of some differences in practice between the Linji and Caodong traditions.
Intensive group practice
Zen traditions include periods of intensive group meditation in a monastery. While the daily routine in the monastery may require monks to meditate for several hours each day, during this intensive period they devote themselves almost exclusively to the practice of sitting meditation. The numerous 30–50 minute long meditation periods are interleaved with short rest breaks, meals, and sometimes, short periods of work should be performed with the same mindfulness; nightly sleep is kept to a minimum: 7 hours or less. In modern Buddhist practice in Japan, Taiwan, and the West, lay students often attend these intensive practice sessions, which are typically 1, 3, 5, or 7 days in length. These are held at many Zen centers, especially in commemoration of the Buddha's attainment of Anuttarā Samyaksaṃbodhi. One distinctive aspect of Zen meditation in groups is the use of a flat wooden slat used to keep meditators focused and awake.
Koan Practice
Zen Buddhists may practice koan inquiry during sitting meditation (zazen), walking meditation (kinhin), and throughout all the activities of daily life. Koan practice is particularly emphasized by the Japanese Rinzai school, but it also occurs in other schools or branches of Zen depending on the teaching line.
A koan (literally "public case") is a story or dialogue, generally related to Zen or other Buddhist history; the most typical form is an anecdote involving early Chinese Zen masters. These anecdotes involving famous Zen teachers are a practical demonstration of their wisdom, and can be used to test a student's progress in Zen practice. Koans often appear to be paradoxical or linguistically meaningless dialogues or questions. But to Zen Buddhists the koan is "the place and the time and the event where truth reveals itself"[44] unobstructed by the oppositions and differentiations of language. Answering a koan requires a student to let go of conceptual thinking and of the logical way we order the world, so that like creativity in art, the appropriate insight and response arises naturally and spontaneously in the mind.
Koans and their study developed in China within the context of the open questions and answers of teaching sessions conducted by the Chinese Zen masters. Today, the Zen student's mastery of a given koan is presented to the teacher in a private interview (referred to in Japanese as dokusan (独参), daisan (代参), or sanzen (参禅)). Zen teachers advise that the problem posed by a koan is to be taken quite seriously, and to be approached as literally a matter of life and death. While there is no unique answer to a koan, practitioners are expected to demonstrate their understanding of the koan and of Zen through their responses. The teacher may approve or disapprove of the answer and guide the student in the right direction. There are also various commentaries on koans, written by experienced teachers, that can serve as a guide. These commentaries are also of great value to modern scholarship on the subject.
Chanting and Liturgy
A practice in many Zen monasteries and centers is a daily liturgy service. Practitioners chant major sutras such as the Heart Sutra, chapter 25 of the Lotus Sutra (often called the "Avalokiteshvara Sutra"), the Song of the Jewel Mirror Awareness, the Great Compassionate Heart Dharani (Daihishin Dharani), and other minor mantras.
The Butsudan is the altar in a monastery where offerings are made to the images of the Buddha or Bodhisattvas. The same term is also used in Japanese homes for the altar where one prays to and communicates with deceased family members. As such, reciting liturgy in Zen can be seen as a means to connect with the Bodhisattvas of the past. Liturgy is often used during funerals, memorials, and other special events as means to invoke the aid of supernatural powers.
Chanting usually centers on major Bodhisattvas like Avalokiteshvara (see also Guan Yin) and Manjusri. According to Mahayana Buddhism, Bodhisattvas are beings who have taken vows to remain in Samsara to help all beings achieve liberation from the cycle of birth, death and rebirth. Since the Zen practitioner's aim is to walk the Bodhisattva path, chanting can be used as a means to connect with these beings and realize this ideal within oneself. By repeatedly chanting the Avalokiteshvara sutra (観世音菩薩普門品 Kanzeon Bosatsu Fumonbon?)(chapter 25 of the Lotus Sutra), for example, one instills the Bodhisattva's ideals into ones mind. The ultimate goal is given in the end of the sutra, which states, "In the morning, be one with Avalokiteshvara; in the evening, be one with Avalokiteshvara". Through the realization of emptiness and the Mahayana notion that all things have Buddha-nature, one understands that there is no difference between the cosmic bodhisattva and oneself. The wisdom and compassion of the Bodhisattva one is chanting to is seen to equal the inner wisdom and compassion of the practitioner. Thus, the duality between the subject and the object, the practitioner and the Bodhisattva, the chanter and the sutra is ended.
Sources:
On Theravada (Original/Authentic) Meditation and Mahayana (Developed) Meditation(Bàn về Thiền Nguyên Thủy và Thiền Phát Triển)
11/11/2009 07:54:00 Prof. Minh Chi
http://www.daophatngaynay.com/vn/phap-mon/thien-dinh/nt-dt/3358-Ban-ve-Thien-Nguyen-Thuy-va-Thien-Phat-Trien.html
http://en.wikipedia.org/wiki/Zen_buddhism#Scripture
Samatha, and Vipasyana (Thiền chỉ, thiền quán)
24/10/2006 20:17 Ban Hoằng pháp GHPGVN
http://www.phattuvietnam.net/nghiencuu/46/1112.html
Sunday, February 5, 2012
Meditation --Part II
Authentic or Original Buddhist meditation (also called Theravada meditation or insight meditation) consists of Samatha(Pàli: Samatha, Thiền chỉ) and Vipasyana(Pàli: Vipassana, Thiền quán).
It is based on the Satipatthana Sutta. Because this sutta introduces the method to practice meditation in a general way, details about how to practice vary a lot, depending on the master’s experiences and spiritual achievement. Hence, there is no single Vipassana method. However, all Vipassana methods have been based on the same Satipatthana Sutta. This sutta introduces four areas (methods) to practice insight meditation:
1.The body: the breath; the body movements, such as walking, standing, lying, sitting; the impurities of the body; the physical parts of the body; the decomposing carcass.
2.Feelings (sensations): good/happy feelings, bad/unhappy feelings, and neither-good-nor-bad feelings.
3.The mind: observing all the processes and activities of the mind, such as greed, anger, ignorance, torpor, and restlessness.
4.The dharma: the five hindrances/obstacles to concentration (greed, hatred, sleepiness/torpor, worries, and doubts); the five components of the body makeup (form, feeling, thought, action, and consciousness); the six senses (eyes, ears, nose, tongue, touch, and perception); and the six external factors (sight, sound, smell, , taste, feeling, and phenomenon); the seven elements that lead to enlightenment (right thought, …, effort, joy, tranquility, concentration, and equanimity); the four noble truths (suffering, the cause of suffering, the end of suffering, and the way that leads to the end of suffering).
There are many topics for insight meditation. Depending on the individual practitioner’s capacity and spiritual development, the master may assign a specific topic to focus on, and gain insight about. During the Buddha’s times, as mentioned in the Śūraṃgama-samādhi-sūtra (Lăng-nghiêm kinh), the Buddha asked his disciples to tell him about their respective meditation experiences. All the 25 disciples who were great bodhisattvas and arahats reported the different methods which they used to attain enlightenment.
According to U Ba Khin’s Vipassana method, after the practitioner has been practicing Anapanasati (focusing on the breath) well and up to a certain high level, s/he may focus her/his concentration on the body by observing its feelings, and its impermanence (anicca). With this practice about the impermanence of the body, a process of purifying the mind from all illusory thoughts starts, which may bring about some trembling, electricity-shock experiences. The practice of the eightfold noble path follows this concentration on impermanence. These eight elements of mind training are: right view, right thinking, right word, right karma, right job, right effort, right thought and right concentration.
Samatha means to put an end to restlessness and to stop chasing after illusory thoughts or transient objects. It (Thiền chỉ)is a state of focusing the mind on only one subject, and ignoring other distracting factors. For example, you stop thinking about other things in order to focus on your breathing in and out. Another example is your mind is concentrating on chanting Amida Buddha (Phật A Di Đà). You may also tame your mind by realizing a thought as soon as it is arising, and you stop it right away and continue to focus on your breath. Every day the mind is usually driven away by many thoughts while the body is doing something. Mind and body are not together. The "I" is often being driven away by past actions or future plans. The "I" therefore does not actually live the present moment unless there is an awareness that the "I" is breathing in and breathing out--just the awareness, but no judgment or comment whatsoever.
There are three methods to practice Samatha (Thiền chỉ):
1. Tie the monkey mind to one point, either on top of the nose or on the navel, or on the breathing in and out, the foot steps, or the names of Buddhas.
2. Master the mind by never letting it roam around with any arising illusory thought.
3. Never allow the mind to be attached to any conditioned/transient factors, for these factors are unstable and unreal.
The result of Samatha is focusing the mind on one object (usually breathing), cleansing the mind from the five impurities (năm triền cái), and producing joy and happiness, which lead to the first two realms of Thiền (Thiền Sắc giới and Vô sắc giới). Concentration will gradually develop. The practitioner needs to be aware that even when reaching the climax of Samatha, namely, the fourth stage(Phi tưởng phi phi tưởng xứ), s/he is yet to attain complete wisdom and enlightenment. Ignorance and greed or desire are still dormant, and may arise any time, preventing the practitioner to get completely liberated.
The Buddha, having mastered the four stages with Samatha practice, knew that he needed to eradicate the roots of all desires in order to find the ultimate truth of impermanence, suffering, and emptiness, and to attain enlightenment. Therefore, he continued to practice Vipasyana (Pàli: Vipassana).
Vipasyana (Pàli: Vipassana) means with wisdom the practitioner contemplates on the nature of all things and phenomena. This means observing what is going on with the body, the feelings/sensations, and the consciousness/mind, and the dharma (the four realms), and finding out what they actually are.
There are many ways to practice Vipasyana: the four realms, compassion, the five aggregates. The Prajnaparamita Sutra mentions this very clearly. Practicing Vipasyana helps the practitioner go beyond the conventional way of seeing things and phenomena, in order to see things with wisdom: everything is impermanent, full of suffering, empty, and having no self. When the practitioner sees these truths, s/he knows that s/he has been liberated from all fetters of desires, and a sense of joy and happiness arises from this state of liberation. The practitioner knows that s/he has ended the cycle of Samsara, has reached Nirvana, and won't have to be driven to this world if s/he does not want to.
There are two methods of Vipasyana:
1. Observing Opposites in Vipasyana (Đối trị quán):
Examples: observing impurities of bodies to eradicate desires; observing compassion in order to eradicate anger; observing nondiscrimination in order to eradicate attachment to the self; observing breathing to stop restlessness.
2. Observing the True Nature in Vipasyana (Chánh quán):
Observing all phenomena are dependent-originated, and their nature is empty. Emptiness is their true nature. Thanks to seeing emptiness, the practitioner develops inner tranquility (no-thought).
Vipasyana has various topics to contemplate on. It directs the mind to focus on continuous changes of the mind and the body, and noticing all of what is happening, but letting them go and never getting attached to them. Thus, the subject and the object are one. There is no boundary between the observer and the observed. No more discrimination. No more dualistic thinking.
The Relationship between Samatha and Vipasyana:
In Samatha the practitioner selects one of the six senses to focus on. S/he also selects a topic, and contemplate on the topic until the mind can transform the five aggregates (greed, anger, arrogance, and doubt) into the five virtues (focusing in calmness, concentration, joy, happiness, and no thought). Gradually the mind is dwelling on the topic, and attains one stage of meditation to another, until complete concentration has accomplished. The five aggregates are obstacles to Samatha practice, but they are not obstacles to Vipasyana, which actually use these as one of its four main topics to contemplate on.
In Vipasyana the practitioner does not necessarily select any topic or subject to focus on, but may observe the six senses and corresponding external objects that are actually interacting here and now. The topic of Vipasyana is the Four Realms.
Thus there are differences between Samatha and Vipasyana, the former being the foundation for the latter. They are like the two wings of a bird, and should be practiced together.
In Buddhist teachings, meditation is the only way that leads to purity, and helps one overcome sufferings, in order to attain the Ultimate Truth, and Nirvana. It is the Four Realms of Mindfulness (Satipatthana-sutta). Samatha means cessation; Vipasyana means profound contemplation. Both help the practitioner see the true nature of reality, and liberate her/him from all worries and sufferings. Both nurture compassion and wisdom, and bring joy and happiness to every being. Meditation which by nature means letting go all thoughts in order to develop concentration and wisdom, can be practiced in everyday activity, not necessarily in sitting position.
What to let go during meditation?
1. all desires and worldly thoughts;
2. any thought that distracts the mind, or that arises in the mind, including good thoughts;
3. joy and any feeling or perception of happiness;
Finally, there is no thought, no form, no subject -object distinction, no suffering nor Nirvana, only Oneness.
Sources and References:
On Theravada (Original/Authentic) Meditation and Mahayana (Developed) Meditation(Bàn về Thiền Nguyên Thủy và Thiền Phát Triển)
11/11/2009 07:54:00 Prof. Minh Chi
http://www.daophatngaynay.com/vn/phap-mon/thien-dinh/nt-dt/3358-Ban-ve-Thien-Nguyen-Thuy-va-Thien-Phat-Trien.html
http://en.wikipedia.org/wiki/Zen_buddhism#Scripture
Samatha, and Vipasyana (Thiền chỉ, thiền quán)
24/10/2006 20:17 Ban Hoằng pháp GHPGVN
http://www.phattuvietnam.net/nghiencuu/46/1112.html
Jack Kornfield . Living Buddhist Masters.
U Ba Khin . The Essentials of Buddha Dharma in Meditative Practice.
John E. Coleman. The Quiet Mind.
William Hart. Vipassana Meditation as Taught by S. N. Goenka.
It is based on the Satipatthana Sutta. Because this sutta introduces the method to practice meditation in a general way, details about how to practice vary a lot, depending on the master’s experiences and spiritual achievement. Hence, there is no single Vipassana method. However, all Vipassana methods have been based on the same Satipatthana Sutta. This sutta introduces four areas (methods) to practice insight meditation:
1.The body: the breath; the body movements, such as walking, standing, lying, sitting; the impurities of the body; the physical parts of the body; the decomposing carcass.
2.Feelings (sensations): good/happy feelings, bad/unhappy feelings, and neither-good-nor-bad feelings.
3.The mind: observing all the processes and activities of the mind, such as greed, anger, ignorance, torpor, and restlessness.
4.The dharma: the five hindrances/obstacles to concentration (greed, hatred, sleepiness/torpor, worries, and doubts); the five components of the body makeup (form, feeling, thought, action, and consciousness); the six senses (eyes, ears, nose, tongue, touch, and perception); and the six external factors (sight, sound, smell, , taste, feeling, and phenomenon); the seven elements that lead to enlightenment (right thought, …, effort, joy, tranquility, concentration, and equanimity); the four noble truths (suffering, the cause of suffering, the end of suffering, and the way that leads to the end of suffering).
There are many topics for insight meditation. Depending on the individual practitioner’s capacity and spiritual development, the master may assign a specific topic to focus on, and gain insight about. During the Buddha’s times, as mentioned in the Śūraṃgama-samādhi-sūtra (Lăng-nghiêm kinh), the Buddha asked his disciples to tell him about their respective meditation experiences. All the 25 disciples who were great bodhisattvas and arahats reported the different methods which they used to attain enlightenment.
According to U Ba Khin’s Vipassana method, after the practitioner has been practicing Anapanasati (focusing on the breath) well and up to a certain high level, s/he may focus her/his concentration on the body by observing its feelings, and its impermanence (anicca). With this practice about the impermanence of the body, a process of purifying the mind from all illusory thoughts starts, which may bring about some trembling, electricity-shock experiences. The practice of the eightfold noble path follows this concentration on impermanence. These eight elements of mind training are: right view, right thinking, right word, right karma, right job, right effort, right thought and right concentration.
Samatha means to put an end to restlessness and to stop chasing after illusory thoughts or transient objects. It (Thiền chỉ)is a state of focusing the mind on only one subject, and ignoring other distracting factors. For example, you stop thinking about other things in order to focus on your breathing in and out. Another example is your mind is concentrating on chanting Amida Buddha (Phật A Di Đà). You may also tame your mind by realizing a thought as soon as it is arising, and you stop it right away and continue to focus on your breath. Every day the mind is usually driven away by many thoughts while the body is doing something. Mind and body are not together. The "I" is often being driven away by past actions or future plans. The "I" therefore does not actually live the present moment unless there is an awareness that the "I" is breathing in and breathing out--just the awareness, but no judgment or comment whatsoever.
There are three methods to practice Samatha (Thiền chỉ):
1. Tie the monkey mind to one point, either on top of the nose or on the navel, or on the breathing in and out, the foot steps, or the names of Buddhas.
2. Master the mind by never letting it roam around with any arising illusory thought.
3. Never allow the mind to be attached to any conditioned/transient factors, for these factors are unstable and unreal.
The result of Samatha is focusing the mind on one object (usually breathing), cleansing the mind from the five impurities (năm triền cái), and producing joy and happiness, which lead to the first two realms of Thiền (Thiền Sắc giới and Vô sắc giới). Concentration will gradually develop. The practitioner needs to be aware that even when reaching the climax of Samatha, namely, the fourth stage(Phi tưởng phi phi tưởng xứ), s/he is yet to attain complete wisdom and enlightenment. Ignorance and greed or desire are still dormant, and may arise any time, preventing the practitioner to get completely liberated.
The Buddha, having mastered the four stages with Samatha practice, knew that he needed to eradicate the roots of all desires in order to find the ultimate truth of impermanence, suffering, and emptiness, and to attain enlightenment. Therefore, he continued to practice Vipasyana (Pàli: Vipassana).
Vipasyana (Pàli: Vipassana) means with wisdom the practitioner contemplates on the nature of all things and phenomena. This means observing what is going on with the body, the feelings/sensations, and the consciousness/mind, and the dharma (the four realms), and finding out what they actually are.
There are many ways to practice Vipasyana: the four realms, compassion, the five aggregates. The Prajnaparamita Sutra mentions this very clearly. Practicing Vipasyana helps the practitioner go beyond the conventional way of seeing things and phenomena, in order to see things with wisdom: everything is impermanent, full of suffering, empty, and having no self. When the practitioner sees these truths, s/he knows that s/he has been liberated from all fetters of desires, and a sense of joy and happiness arises from this state of liberation. The practitioner knows that s/he has ended the cycle of Samsara, has reached Nirvana, and won't have to be driven to this world if s/he does not want to.
There are two methods of Vipasyana:
1. Observing Opposites in Vipasyana (Đối trị quán):
Examples: observing impurities of bodies to eradicate desires; observing compassion in order to eradicate anger; observing nondiscrimination in order to eradicate attachment to the self; observing breathing to stop restlessness.
2. Observing the True Nature in Vipasyana (Chánh quán):
Observing all phenomena are dependent-originated, and their nature is empty. Emptiness is their true nature. Thanks to seeing emptiness, the practitioner develops inner tranquility (no-thought).
Vipasyana has various topics to contemplate on. It directs the mind to focus on continuous changes of the mind and the body, and noticing all of what is happening, but letting them go and never getting attached to them. Thus, the subject and the object are one. There is no boundary between the observer and the observed. No more discrimination. No more dualistic thinking.
The Relationship between Samatha and Vipasyana:
In Samatha the practitioner selects one of the six senses to focus on. S/he also selects a topic, and contemplate on the topic until the mind can transform the five aggregates (greed, anger, arrogance, and doubt) into the five virtues (focusing in calmness, concentration, joy, happiness, and no thought). Gradually the mind is dwelling on the topic, and attains one stage of meditation to another, until complete concentration has accomplished. The five aggregates are obstacles to Samatha practice, but they are not obstacles to Vipasyana, which actually use these as one of its four main topics to contemplate on.
In Vipasyana the practitioner does not necessarily select any topic or subject to focus on, but may observe the six senses and corresponding external objects that are actually interacting here and now. The topic of Vipasyana is the Four Realms.
Thus there are differences between Samatha and Vipasyana, the former being the foundation for the latter. They are like the two wings of a bird, and should be practiced together.
In Buddhist teachings, meditation is the only way that leads to purity, and helps one overcome sufferings, in order to attain the Ultimate Truth, and Nirvana. It is the Four Realms of Mindfulness (Satipatthana-sutta). Samatha means cessation; Vipasyana means profound contemplation. Both help the practitioner see the true nature of reality, and liberate her/him from all worries and sufferings. Both nurture compassion and wisdom, and bring joy and happiness to every being. Meditation which by nature means letting go all thoughts in order to develop concentration and wisdom, can be practiced in everyday activity, not necessarily in sitting position.
What to let go during meditation?
1. all desires and worldly thoughts;
2. any thought that distracts the mind, or that arises in the mind, including good thoughts;
3. joy and any feeling or perception of happiness;
Finally, there is no thought, no form, no subject -object distinction, no suffering nor Nirvana, only Oneness.
Sources and References:
On Theravada (Original/Authentic) Meditation and Mahayana (Developed) Meditation(Bàn về Thiền Nguyên Thủy và Thiền Phát Triển)
11/11/2009 07:54:00 Prof. Minh Chi
http://www.daophatngaynay.com/vn/phap-mon/thien-dinh/nt-dt/3358-Ban-ve-Thien-Nguyen-Thuy-va-Thien-Phat-Trien.html
http://en.wikipedia.org/wiki/Zen_buddhism#Scripture
Samatha, and Vipasyana (Thiền chỉ, thiền quán)
24/10/2006 20:17 Ban Hoằng pháp GHPGVN
http://www.phattuvietnam.net/nghiencuu/46/1112.html
Jack Kornfield . Living Buddhist Masters.
U Ba Khin . The Essentials of Buddha Dharma in Meditative Practice.
John E. Coleman. The Quiet Mind.
William Hart. Vipassana Meditation as Taught by S. N. Goenka.
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