Subject: Chapter 5 of "Bridge of Merciful Cloud"
From: "Laurinda M. Chi" <[email-masked]> (GC-CDSI)
Newsgroups: soc.religion.eastern

T H E   B R I D G E   O F   M E R C I F U L   C L O U D
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                            < V o l u m e   O n e >

                        Written by Upasaka Chung-hui Lo
                           Translated by Wei-lin Yang

                                  Chapter Five
				  ------------

                      THE ENTRANCE OF THE DOOR OF BUDDHISM

(1)  The obstructions for a man to enter into the door of Buddhism:
     In Buddhism, there is a saying, "It is difficult for any living being
     reborn as a human being.  It is difficult for a human to have the 
     opportunity to hear the Buddhadharma."  Those who planted the seeds
     of Buddhahood in past lives are able to enter the door of Buddhism in 
     this life when the seeds grow up.  In this case, we explain that the
     seed is the primary cause and the entrance of the door of Buddhism is
     the external condition.  After entering the door of Buddhism, the
     believer encounters myriads of obstructions, he loses his confidence 
     in cultivation or he is turned by evil views and falls into deviated
     path, in this case we may say that the complicated cause blocks the
     way of his belief.  In past lives, some people never planted Buddhist
     seeds, they did not go to temple to worship the images of Buddha, 
     they did not listen (* to *) the lecture proclaiming the Buddhadharma.
     Seeing mendicants seeking alms, he never make any vegetarian offerings
     to them.  He had deviated faith in other religion without having 
     Buddhist thoughts.  We may say that those persons do not have affinity
     with Buddhism, they can never enter the door of Buddhism.  There are
     three kinds of obstructions that impede living beings to enter the 
     door of Buddhism, they are habitual nature, suspicious nature and the
     nature of laziness and laxation.  Those obstructions make us in the 
     flow of birth and death, the deeper we sink in the flow, the harder
     we can overcome these obstructions.  First, we talk about habitual 
     nature.  Habitual nature means to attach on false idea which is 
     constantly expressed by spoken words.  The basic cause of false idea
     is "ignorance without awakening".  In the Buddhist sutra it is 
     written that wealth, sex, reputation, food and sleep are the five
     roots to cause living beings to fall into hell.  We usually neglect
     the importance of this statement, and we never try to understand the
     real meaning of this sentence.  In our life, we think we are naturally
     inclined to do five things mentioned above.  Actually these five roots
     written in the sutra are the cause of our falling into the wheel of
     transmigration.  With six roots facing six dusts, we arise false 
     distinction, we mistake false view for real view.  In our daily life,
     we drink wine, smoke cigarettes or gamble, we mistake that those things
     are indispensable in our daily life.  In the same way we take it for
     granted that we have to float in the current of birth and death.  We are
     under the dominant power of our deeds, unable to get rid of the wheel
     of birth and death.  We think that we can get used to the defilements
     of five tubidities in the evil world and we can endure the eight kinds
     of sufferings in the three realms.  Actually our deluded human beings
     do not know how to get liberated and why we should get liberated and
     they never try to seek the way of liberation.  They are just like moths
     that are born in the morning and die in the evening.  Living beings'
     habitual nature makes them entangled by the power of their past deeds. 
     If living beings do not try to reform their habitual nature of attaching
     on false and delusive thought, how can they get liberated?

	 Living beings' suspicious nature can be regarded as the second 
     obstruction.  They are suspicious of the void nature of the spiritual
     world.  Living beings lack of precise understanding and perception.
     They negate the factual existence and value of many things with their
     positive viewpoints.  We take following cases for example.  There is a
     person living on an island.  When told that trains run on the land, he
     will never believe it.  There is another man living in the desert.  
     When told that ships sail on sea, he will never believe it either.  In
     the underdeveloped primitive tribes there are many Africans.  When told
     that technology is well developed in the modern world, they will never
     believe it.  Their doubts are based on their suspicion.  In the same
     way, when we say that in the Buddhalands of ten directions, there are
     myriads of wonderful joy, our worldly man will not believe it.  If
     worldly people are suspicious of what they are told, they can never 
     enter the door of Buddhism.  Living beings have shallow rooted wisdom
     and they are hindered by the power of their past evil deeds.  They have
     limited wisdom.  Through many years, their suspicion increases.  As
     worldly human beings, we are unable to fathom the holy sage's thought.
     In the boundless and limitless empty space, myriads of phenomena appear,
     we are unable to know them on the basis of our distinctive thoughts.

	 The third kind of obstruction is called the nature of laziness and
     laxation.  Many people are afraid of going forward.  Their mind and 
     self-nature are entangled by hindrance.  They mistake temporary peaceful
     life for enjoyment.  They never know that a man living in three realms
     is like living in a burning house.  They neglect the important affair
     of birth and death.  They are busy at worldly affairs, caring only for
     fame, benefit and comfort.  We know that human's nature of laziness is
     closely related with evil deeds.  When virtuous external condition appear
     before those who are lazy, their laziness will prevent them from believing
     in Buddha's truth.

	 Human beings, original gifted with the nature of Buddhahood, don't
     try to find their inner ego.  On the contrary they seek for material 
     enjoyment based on delusive thoughts.  They are defiled by three kinds
     of evil nature mentioned above, and their Buddha's nature can never be
     revealed. 

	 We may say that greediness, anger and stupidity are derived from 
     three kinds of evil nature.  At the time being, humans don't like to
     learn Buddha's practice they think that death is just like a lamp put
     off.  They attach on false thought.  When living in the world, they 
     try their best to seek for what they want, they are greedy for material
     enjoyment.  They mistake impermanent life for permanent existence.  
     Their absolute (* absolutely *) wrong thought and permanent thought 
     become the motive power of living beings' flow in the birth and death
     through accumulated kalpas (aeons).  Others doubt about the truth
     contained in Buddhism, they are pessimistic and disappointed.  They 
     never try to know the contents of the Buddhadharma.  With their mistaken
     point of view they assume that they know something about Buddhism.  With
     a key for book case, a man never tries to use it to open that book case.
     How can he know what is stored in that book case?  When several blind
     men try to describe the shape of an elephant, each one only touches a
     part of elephant's body.  How can he know the entire appearance of an
     elephant?

	 Human beings usually try to hide their defects by telling numerous 
     excuses.  When hearing some one talking about learning Buddhist practice
     and studying Buddhism, they always reply that they are busy.  Actually
     they are busy at talking nonsense, drinking wine or seeking for pleasure.
     If they believe in Buddhism, they can't do their Buddhist practice
     continually.  When reciting Buddhist sutras, they may fall asleep. 
     Their laziness is the cause which blocks the way to the door of Buddhism.

(2)  How to overcome the obstructions mentioned above:

	 The statements mentioned above illustrate that it is not easy to
     believe in Buddhism.  Because there are hindrances accumulated in past
     lives and there are basic afflictions derived from evil nature: habitual
     nature, suspicious nature and the nature of laziness.  These kinds of
     nature always cover up our born wisdom, our nature of Buddhahood cannot
     be revealed.  How can we overcome our obstructions to make our Buddha's
     nature revealed?

	 Human being's habitual nature grow from accumulated defilement.  In
     the flow of birth and death, human beings have hatred and love.  There
     is a saying, "Without the defilement of love there is no Saha world."
     In the Saha world, there is desire of love between male and female.
     Without cutting off the licentious desire, human beings can never escape
     the fate of transmigration.  The licentious desire is the habit grown 
     from beginningless kalpas.  We are apt to attach on habitual preference,
     the only way for us to do is to purify our minds with pure dharmas.  Our
     minds are defiled by various causes and deeds.  We have to purify our
     minds which are originally bright.  In the pure dharmas, the virtue 
     derived from keeping precepts is the most useful.  Keeping precepts can 
     bring forth virtue and virtue can guard us against breaking the rules 
     of precepts.  Keeping precepts can eliminate our defilement and it can
     surpress our habitual weakness.  It is just like different colored 
     clothes in a large open-mouthed jar.  When we use bleaching powder to
     bleach them, they will all appear in bright and white color.  Human's
     nature originally is void and extinct.  When defiled by habitual weakness,
     this nature can't be revealed.  When we purify our self-nature with 
     cultivation, the brightness of our nature can be shown again.  How can
     we attain the virtue derived from keeping precepts?  We should avoid 
     doing something evil and should do something virtuous, and we should
     regulate our behavior and do our almsgiving perfectly.

	 When living beings are in deluded state, their wisdom is blocked by
     impediments, his correct faith of Buddhism can not be shown.  When a man
     gets rid of suspicious mind, his faith can be revealed.  If a believer
     does not have firm faith in Buddhism, he will never have any achievement
     in cultivating worldly dharma and transcendental world.  In Avatamsaka
     Sutra it is written, "Faith is the meritorious mother of all dharmas,
     it permanently nourishes all virtuous roots."  In the Prajna Paramita 
     Sastra, it is written, "The Buddhadharma is like a great sea, one is 
     able to enter into that sea with firm faith and he can be ferried over
     by wisdom."  If there is a man who brings forth his mind to do virtuous 
     conduct without interruption.  With deeply rooted virtue, his faith can
     be increased and such faith can be used to eliminate suspicion.  Usually
     a suspicious man creates many evil deeds listed as ten evils through many
     kalpas (aeons).  The more he makes evil deeds, the more suspicious he
     becomes.  Finally he loses his confidence in Buddhism and he will fall 
     into three paths after his death.  There are a great number of people 
     who can't believe in the Buddhadharma because of suspicion.  How can we
     bring forth our faith in Buddhism?  We should trace back the origin of
     Buddhist principles with correct view and correct vision, we analyze 
     Buddhist principles and teachings, then our faith can be brought forth,
     such faith can eliminate our doubts and suspicions.

	 Through numerous aeons, living beings float in the flow of birth and
     death because of the habit of laziness.  Fortitude can be generated from
     diligence, forebearance and perseverance.  With determined mind and
     unremitting efforts, one may march forward toward the path of Buddhism.
     He may imitate a Bodhisattva's way of cultivation and he will never 
     retreat in the course of cultivation till he becomes perfectly enlightened.
     Diligence and patience are the means to eliminate our habit of laziness.

	 How can we bring forth the virtue derived from keeping precepts?  How
     can we bring forth faith in Buddhism?  How can we bring forth diligence
     and forebearance?  The virtue derived from keeping precepts comes from
     almsgiving and strictly keeping precepts.  The faith in Buddhist principles
     comes from meditation and wisdom.  Diligence and forebearance come from
     patience and vigorous progress.  Almsgiving, keeping precepts, meditation,
     wisdom, patience and vigorous progress are the six paramitas (six kinds
     of method to reach the other shore of birth and death) for cultivating 
     Bodhisattva's Way.  Some one may think that it is difficult to cultivate
     six Paramitas.  Actually it is not difficult.  We know all pure dharmas
     come from virtue and all defiled dharmas come from evil.  Diligently
     cultivating the virtuous deeds will stimulate the growth of six Paramitas.
     In one thought of bringing forth of Bodhi mind, three kinds of virtue 
     (virtue derived from keeping precepts, faith, diligence and forebearance)
     can be appeared in the minds of those who have wisdom.  When we practice
     six Paramitas or teach others to practice six paramitas, we have firm
     faith in Buddhism.  It is easy for us to understand Buddhist principles
     in future.

	  Following is a simplified chart describing the obstructions for 
     entering into the door of Buddhism:

 1.  Habitual nature --- greediness --- strong desire of greediness.

     The method used to reform such weakness:  the virtue derived from
     keeping precepts --- almsgiving and keeping precepts --- precepts.

 2.  The nature of laziness --- anger (hatred) --- strong hatred in the 
     mind to make the mind unbalanced.

     The method used to reform such weakness:  diligence and forebearance
     --- patience and vigorous progress --- contemplation (meditation).

 3.  The nature of suspicion --- stupidity --- deluded thought and false
     view cover the enlightened thought.

     The method used to reform such weakness:  faith --- meditation
     (contemplation) and wisdom --- wisdom.

(3)  After entering the door of Buddhism, we should do as illustrated in 
     following:

         Since we know "it is difficult for a living being reborn as a human
     being and it is difficult for a human being to have the opportunity to
     hear the Buddhadharma."  Hearing the proclamation of the Buddhadharma,
     some one can't understand the way of cultivation because the hindrance
     caused by written words.  After understanding Buddhist principles, some
     one does not imitate Buddha's practice.  It is also useless.  After
     understanding Buddhist principles, some one practices in the wrong way
     or he does not sincerely and devotely believe in Buddhism.  These are 
     all the defects that should be immediately corrected.  We should know
     that all delusions come from greediness, anger and stupidity.  We should
     apply proper methods illustrated in the chart to reform our defects.

	 Through applying the methods of reforming our defects, we can easily
     enter the door of Buddhism.  Then we feel that our thoughts are completely
     different from those in the past.  We know that to learn Buddhist practice
     is to solve our problem of birth and death.  After accepting Buddhist
     teachings, some one may change his view toward life.  He appears to be 
     optimistic and he feels that there are joy and happiness in his life.  He
     also changes mentally.  He has less desire for benefit.  His mentality is
     balanced status.  Dealing things with calm and peaceful attitude, he rarely
     loses his temper.  His apprehension and memory greatly increases.  Based
     on firm faith in Buddhist principles, he is able to carry out the worldly 
     dharma and transcendental world dharma.  The Buddhist principles and 
     teachings illustrated in Buddhist scriptures can be used to correct human's
     delusive minds.  We can regard the Buddhadharma as wonderful medicine for
     our mental sickness.  After believing in Buddhism, some one does his work
     smoothly and successfully.  His enemy becomes his friends.  Bestowed by
     Buddha's blessings, he and his family live peacefully.  After believing 
     in Buddhism, some one still lives in adverse circumstances, probably he 
     made a great many of evil deeds in past lives, we believe his cultivation
     of Buddha's practice will gradually eliminate the power of his evil deeds
     in past lives.

	 After entering into the door of Buddhism, the beginner has to go 
     through five kinds of procedure to become a perfect Buddhist.  The first
     one is to take refuge with Triratna (three jewels; Buddha, dharma and
     Sangha).  After taking refuge with Buddhism, the person can be called 
     formal Buddhist.  In Buddhism, there are four kinds of Buddhist disciples:
     They are Bhiksu (male entering monkhood), Bhiksuni (female entering 
     nunhood), Upasaka (male leading layman's life), and Upasika (female 
     leading layman's life).  Usually we call those leading monastic life 
     Buddhist masters.  Taking refuge means to rely on Buddha's protection.
     Triratna (three jewels) denotes Sakyamuni Buddha, the original master,
     and all the Buddhas (enlightened ones) of ten directions in the three
     periods of time.  The believer believes in those Buddhas and those Buddha's
     dharma (the way of getting liberation and the Buddhist and scriptures to
     bring forth certified enlightenment) and the preaching of all sacred 
     Sanghas (All Bodhisattvas, great Arhats and those leading monastic life
     and propagating the Buddhadharma on behalf of Sakyamuni Buddha).

	 When taking refuge with Sakyamuni Buddha as disciples, we have to 
     invite a Buddhist Master to be our witness who verifies that the good 
     man or good woman vows before the image of Sakyamuni Buddha, willingly
     becoming a Buddhist disciple.  That's why we call Sakyamuni Buddha 
     original master.  In theory, all Buddha's teachings are just the same.
     One Buddha can be representative of one thousand Buddhas.  In turn, one
     thousand Buddhas can be regarded as one Buddha.  In other words, all the
     Buddhas of ten directions in the three periods of time are our Buddhist
     Masters.  In talking about taking refuge with the Buddhadharma, we know 
     that the Buddhadharma is the supreme wisdom.  The substantial appearance
     of Prajna is the mother of all Buddhas and all the Buddhas are born from
     this dharma nature.  To illustrate the first meaning of the middle way is
     the ultimate goal of the Buddhadharma.  When awakening to the Buddhadharma,
     we can regard worldly dharma as Buddhadharma.  When unenlightened, one may
     miss the Buddhadharma even he encounters it.  The dharma explained in the
     ceremony of taking refuge is to guide the beginner into Buddha's wisdom 
     and to know Buddha's vision and view.  This dharma aims at ferrying over 
     multitude of people to achieve Buddhahood and it will make them leave
     misery far behind and attain joy.  Without taking refuge with the dharma,
     living beings can not be ferried over to the other shore of peace and joy.

	 Taking refuge with Sanghas means to reverently honor, praise and 
     respect the assembly of Sanghas or those leading monastic life.  The
     beginner should imitate Sangha's practice and to seek dharma from them.
     The name of "two assembly" denotes Bhiksu and Bhiksuni.  The first precept
     they should observe is to get rid of sexual desire.  They eat vegetarian
     food, strictly keeping precepts, appearing in awesome demanour.  They 
     study Buddhist scriptures and cultivate Buddha's practice in order to
     propagate the dharma-treasury (Tripitaka).  They lead a clean and pure
     life.  That's why we should honor and revere them.  The writer sometimes
     hear of blaming on the conduct of certain members of Sangha, he thinks
     that Buddhist teachings never teach believers to behave improperly.  In
     any society, there are persons who have improper conduct.  We, Buddhist
     believers, must not think to weaken our faith in Buddhism because of
     their improper conduct.  Relying on the Buddhadharma, we can be perfect 
     Buddhists.  We should try our best to purify our minds and conduct.  We
     should avoid finding faults with the members of the four assembly.  Under
     all circumstances, a Buddhist, relying on correct faith, correct 
     understanding and correct vision, should revere and worship Triratna
     (three jewels).

	 In Buddhist religion, the ceremony of taking refuge is usually held
     in solemn and adorned manner.  The Buddhist Master responsible for 
     presiding over the ceremony will lead the novice to make offering with
     burning incense, bow before the images of Buddha and he recites the
     sentences in Three Refuges, saying "I take refuge with Buddha, the two-
     footed honored one, I take refuge with dharma which leads me to leave
     desire far behind, I take refuge with the Sangha who are the revered ones
     among living beings.  After taking refuge with Buddha, I will never take 
     refuge with deviated religion or the teachings of Mara (demonic preaching).
     After taking refuge with the dharma, I will never take refuge with the
     scriptures adopted by deviated religion.  After taking refuge with the
     Sangha, I will never take refuge with the evil multitude of deviated 
     religion.  After taking refuge with Buddha, I will not fall into hell.
     After taking refuge with dharma, I will not fall into the three evil paths
     as a hungry ghost.  After taking refuge with the Sangha, I will not fall
     into three evil paths as an animal.  My vows is to show that I have taken
     refuge with Buddha, dharma and Sangha.  I take refuge with the Buddha of
     my self-nature.  To make self-nature enlightened is the goal of taking
     refuge.  The perfect enlightenment pervades everywhere in the empty space.
     The mind, Buddha and living beings are without discrimination.  I take
     refuge with the dharma treasury of my self-nature.  To develop the wisdom
     of self-nature is the goal of taking refuge.  Wisdom pervades everywhere
     in the empty space.  The wisdom of dharma and the depth of self-nature 
     are boundless.  I take refuge with the Sangha of my self-nature.  Sagely
     virtue can be imitated after taking refuge.  Virtue is prevailing 
     everywhere in the empty space.  The Buddhadharma shall be handed down as
     ever burning lamp."

	 After reciting above sentences, the Buddhist Master will lead the
     novice to read the sentences in the "Four Great Universal Vows", saying,
     "I vow to ferry over the limitless living beings.  I vow to cut off the
     endless afflictions.  I vow to study the immeasurable dharma doors.  I
     vow to achieve the unsurpassed Buddha's Way.  I vow to take across the
     living beings of my own nature.  I vow to study the (immeasurable) dharma
     door of my own nature.  I vow to realize the (unsurpassed) Buddha Way of
     my own nature."  Then the Buddhist Master will lead the novice to recite
     repentance, saying "Because of anger, greediness, and stupidity, existing
     from beginningless kalpas (aeons), all evil deeds created in the past are
     originated from body, speech and mind.  Now I repent of all evil deeds I
     created in the past.  Sin arises from mind, my mind now repents.  If the
     mind were eliminated, the sin created from the mind would also be 
     eliminated.  When the mind and the sin are both eliminated, that can be
     called true repentance."

	 The good man or good woman who is taking refuge should follow the
     Buddhist Master to recite three times the above mentioned sentences. 
     After reciting once, he makes a bow toward the images of Buddha.  Finally
     he makes three bows toward those images and then he makes one bow to the
     Buddhist Master and he may make offerings to Triratna (three jewels) in
     the form of money or gift.  Thus the ceremony of taking refuge is 
     completed.  He becomes a formal believer of Buddhism.

	 Buddhist disciples can be classified into four classes:  Bhiksu,
     Bhiksuni, Upasaka, Upasika.  They all have to go through the formality
     of taking refuge and be verified before the images of Buddha.  If there
     is some one who believes in Buddhism, but he does not take refuge with 
     Triratna, he can not be called as Upasaka and he can not be regarded as 
     Buddhist disciple.  We know now that taking refuge is an important 
     procedure in Buddhist religion.

	 The second procedure is to choose suitable dharma for a believer to
     cultivate.  To choose dharma is to cultivate one of the dharmas originally
     proclaimed by the Buddhas.  Some one may think it is impossible for a 
     worldly man to become a Buddha through cultivation.  We should know that
     Sakyamuni Buddha was a worldly man in the ground of cause.  When he 
     brought forth his mind to practice Bodhisattva Way, he transformed himself
     as different kinds of animal.  In the course of cultivation, he never 
     retreated his mind and he never gave up his practice toward Bodhisattva
     Way.  Finally, he became perfectly enlightened and attained Buddhahood. 
     If we believers bring forth the mind to imitate Buddha's practice and to
     try to transform living beings, it is possible for us to become Buddhas
     in the future.  Before choosing suitable dharma, the believer should 
     investigate all the dharma doors briefly, then he chooses the right one
     to cultivate.  Once he decides to cultivate certain dharma, he should 
     cultivate it continually and persistently.

	 We shouldn't change our minds in half way.  All dharmas will lead us
     to enlightenment.  Perfectly understanding one dharma will make us 
     understand myriads of dharmas.  Varieties of dharmas are originated from
     same source.  All dharmas are extremely victorious.  If there is a believer
     who cultivates pure dharma today.  After a few days, he changes his mind
     and he cultivates meditation.  After half a year or one year, he decides
     to cultivate the method of ceasing and observation adopted by Tien-Tai 
     Sect.  Later he may change his mind again, trying to cultivate Esoteric 
     Sect.  At last, he achieves nothing.  We advise the learner that he should
     concentrate his mind on cultivating the dharma he has chosen and he should
     make vigorous progress toward the way of his cultivation without 
     retreating.  He tries not to read the books whose contents have nothing
     to do with his cultivation.  Reading other kind of books will disturb his
     pure mind.  Besides, it is easy for his mind to get defiled.  In this way,
     the cause of his cultivation will not be hindered.  In the next chapter,
     the course of cultivation is illustrated.

	 The third procedure is to learn how to keep precepts.  After selecting
     a certain dharma for his cultivation, the learner should learn to keep 
     five precepts.  They are: not to kill, not to steal, not to commit adultry,
     not to lie and not to take intoxicating liquid.  Those leading monastic
     life or laymen's life should keep these five precepts.  During the ceremony
     of taking refuge, the Buddhist Master may not transmit the rules of these
     five precepts to the beginner.  But the beginner can learn how to keep
     these five precepts.  When he is sure that he will not violate any one of
     these five precepts, he then may bring forth the mind to entreat his 
     Buddhist Master for transmitting five precepts.

	 How can we strictly keep precepts?  We know that in a Bodhisattva's
     practice there are six paramitas (1. dana, almsgiving; 2. sila, keeping
     precepts; 3. ksanti, patience; 4. virya, vigorous progress; 5. dhyana,
     meditation; 6. prajna, wisdom).  Any one of these rules is closely related
     with others.  It is better for us to cultivate the practice of almsgiving.
     To cultivate the practice of almsgiving will make the cultivator eliminate
     the desire of greediness and will make his merciful thought arisen.

	 The fourth procedure is to bring forth Bodhi mind.  From inner heart
     we bring forth the most supreme vehicle mind, the great pity mind for
     nourishing all wisdom.  We can call this mind bodhi mind which aims at
     beseeching Buddha's Way above and transforming living beings below.  Once
     we bring forth this mind, we'll do according to the bow of great pity 
     until we become enlightened.  Supported by the brilliance of Buddha's
     nature, this bodhi mind will create great merciful power, great vigorous
     strength of progress, great power of perserverance.  Such power will lead
     us to the path of Bodhisattva Way.

	 Without bringing forth the Bodhi mind, it is impossible for us to 
    make any achievement whether we study Buddhism or learn Buddhist practice.
    Without having Bodhi mind, we can't understand the principles of Buddhism
    completely.  Without having Bodhi mind, we can't practice what we should
    practice.  We know that all Bodhisattvas of ten directions perfectly 
    attained enlightenment with Bodhi mind.

	 The fifth procedure is to practice Bodhisattva Way.  We try to march
    toward the Bodhi way which guides us to enlightenment.  All the cultivators
    of Mahayana Buddhism hope to ferry over the living beings universally.  In
    the course of our cultivation and practice, we should help living beings
    ferry over the sea of birth and death with four embracing dharma (1. dana,
    almsgiving,  2. cordinal and kind speech,  3. conduct profitable to others,
    4. Cooperation with and adaptation of oneself to others).  We should also
    practice Bodhisattva Way with six paramitas (almsgiving, keeping precepts,
    patience, vigorous progress, meditation and wisdom).  We should imitate
    Bodhisattva's practice to benefit himself and benefit others and to 
    enlighten himself and enlighten others.  Beginning from beginningless 
    kalpas (aeons), our ignorance has covered our original nature of 
    enlightenment.  When our delusive thoughts arise, we get lost in the 
    course of birth and death.  We don't know what to rely on, we don't know
    how to study and cultivate, we don't know how to shake off our defilement,
    we don't know how to fulfill our vow and how to get enlightenment.  Having
    human's body and hearing the Buddhadharma, we should rely on what we should
    rely on and we should cultivate the right dharma that we select.  We should
    keep precepts to eliminate our defilement.  We bring forth the mind to 
    fulfill our vow, seeking enlightenment through cultivation and practice.
    Doing this way, we are possible to attain perfect enlightenment.  We 
    cultivate and practice worldly dharma and transcendental world dharma with
    great patience and endurance.  According to Buddhist teachings, we should
    help others become fearless and give our wealth to those who need it.  
    We'll try to explain the dharma to others to make them awaken to Buddha's
    wisdom.  We should proceed our practice of Bodhisattva Way without rest.
    We know that Bodhisattvas have been ferrying over living beings without 
    feeling tired.  Bodhisattvas never attach on tireness, they transform 
    tireness into Four Embracing Dharma and Six Paramitas.  Bodhisattvas never
    have afflictions while ferrying living beings, they convert afflictions
    into Four Immeasurable Mind (Pity, Mercy, Joy and Almsgiving).  We should
    imitate the cultivation of Avalokitesvara Bodhisattva, Manjusri Bodhisattva,
    Ksitigarbha Bodhisattva, Samantabhadra Bodhisattva to fulfill their mercy,
    wisdom, vow and practice.  These Bodhisattvas' cultivation and practice can
    be representative of all Bodhisattvas' cultivation and practice.  We advise
    those entering the door of Buddhism that to practice Bodhisattva Way is 
    very important in the course of attaining the state of Buddhahood.  In 
    addition we should remember a sentence of warning:  It is easy to bring
    forth vigorous progress, it is difficult to hold on that mind with 
    persistence.  Without persistence, it is impossible to practice Bodhisattva
    Way.

--
"Laurinda M. Chi" <[email-masked]> (GC-CDSI)

From: [email-masked] (David T Wei)
Newsgroups: soc.religion.eastern
Subject: Chapter 6 of "Bridge of Merciful Cloud"

          T H E   B R I D G E   O F   M E R C I F U L   C L O U D
          =======================================================
                          < V o l u m e   O n e >

                      Written by Upasaka Chung-hui Lo
                         Translated by Wei-lin Yang

                                Chapter Six
                                -----------

                 How to Cultivate and Rely On Buddhadharma

        In recent  years,  there  have  been  many  people  who  study
Buddhism  or  learn  Buddhist  practice.   They usually talk about the
topic "How can we cultivate and rely on the Buddhadharma."

        From Buddhist scriptures, we know that Sakyamuni  Buddha,  the
World  Honored  One,  proclaimed  the wonderful Buddhadharma perfectly
when he lived in the  world.   Those  hearing  his  proclamation  were
delightfully  to  believe and accept his teachings.  Some of them were
certified  to  the  fruit  of   Sravaka   (sound   hearer),   Pratyeka
(cultivating  12  Dinanas) and Bodhisattva.  Now we have read Buddhist
scriptures for thousand times and recited Buddhist sutras and  mantras
for  thousand  times, why did we not have any response or achievement?
The reason is that we do not strictly keep precepts.  We remember that
when  Sakyamuni  Buddha  lived  in  the  world,  that period is called
"Proper Dharma Age"  (one  thousand  years  after  Sakyamuni  Buddha's
birth),  during  which  precepts were adopted as the means of ferrying
over.  The period of ten thousand years after that age is called  "the
Dharma  Ending  Age",  during which the principle of Pure Land Sect is
adopted as the means of ferrying over.  In this Dharma Ending Age,  we
do  not  strictly  keep  precepts.   How can we make contemplation and
wisdom arisen from our minds?  That is the reason why we don't get any
interactive  response  from  the  Buddhas  and Bodhisattvas.  Strictly
keeping precepts will bring forth intercommunicated response.  Keeping
precepts  is  the  foundation  to  attain the unsurpassed Bodhi.  When
Sakyamuni Buddha  was  going  to  enter  Nirvana,  he  instructed  his
disciples to regard "precepts" as teacher.  We know that in the course
of our cultivating and relying on the Buddhadharma,  keeping  precepts
is very important.

        To bring forth our mind is also very important.   All  Buddhas
of  the ten directions in the three periods of time originally brought
forth  Bodhi  mind  and  were  certified  to  the  fruit  of   perfect
enlightenment  (attaining Buddhahood).  We should bring forth the mind
of great pity and vow.  To fulfill our vow, we  do  Buddhist  affairs.
While  cultivating  and  relying  on  the  Buddhadharma,  we  practice
Bodhisattva Way.  In this way, we may get achievement quickly.   Those
learning  Buddhism  for  curiosity and those learning Buddhism without
definite aim only  can  plant  pure  cause  in  the  future.   Without
bringing  forth  the  mind of great pity and vow, the learner will not
have any achievement in cultivation.  This is the reason why  learners
do not get intercommunicated response from Buddhas.

        Lack of reverent thought is the third reason why we don't  get
interactive response from Buddhas in the course of our cultivation and
relying on the Buddhadharma.  During the course of  cultivating,  some
cultivators  don't  concentrate  their  minds  on doing their Buddhist
lessons, arising delusive thoughts.   While  doing  Buddhist  lessons,
some  cultivators  recite  sutras  with  their  mouths  without paying
attention to the contents of sutras, their minds do not cooperate with
their  actions  shown  from  their  body  and mouth.  Some cultivators
recite sutras carelessly.  All the defects shown in  above  cases  are
good  enough  to  show  that  they  are  lacking  reverent and devoted
thoughts.  We hope that our cultivators may reform  their  defects  so
that they may have achievement on cultivation.

        In the course of cultivation, some believers do not repent for
their  evil  deeds  and  they  do not transfer their merits to others.
This is the fourth reason why they do not get response  from  Buddhas.
Without  repenting for the evil deeds, the hindrance created from past
evil deeds can't be eliminated.  Without transferring  the  merits  to
others, other people can't be benefited by his transference.  It seems
that for his own benefit the  believer  cultivates.   Why  a  Mahayana
believer  does this way?  When a beginner knows only how to repent his
past evil deeds, he doesn't know how to transfer his merits to others.
Some  learners  know only how to transfer their merits to others, they
don't know how to  repent  their  evil  deeds.   These  two  kinds  of
cultivation  are  both  wrong.   When  reading  the words in repenting
verses, the believer does not show sincere  repentance  in  his  inner
heart, how can his sin created from his past evil deeds be eliminated?
Some  believers  do  not  transfer  their  merits  to  others.   Their
cultivation  is  merely for their own benefits.  Their selfishness and
greediness are fully shown in their conduct.  We believers of Mahayana
Buddhism  should  know  Buddha's  teaching  of  pity,  mercy,  joy and
almsgiving.  Why some believers do  contradictory  to  this  teaching?
When   reciting   repenting   verses,  some  believers  pray  for  the
retribution of being reborn as divine being  in  future  life,  it  is
really ridiculous.

        In short, we know that the path of cultivating and relying  on
the  Buddhadharma is hazardous.  Some of the cultivators are afraid of
going  forward.   The  others  are  lagging  on  the  way  because  of
suspicion.   Even some do not seek for ultimate liberation.  We should
try  our  best  to  attain  our  ultimate  liberation.   Our  Mahayana
cultivators should bravely and vigorously march forward on our path of
cultivation  without  retreating,  without  fearing  difficulties  and
hindrances.   We  should  vow that in immeasurable kalpas our original
mind  will  never  retreat.   With  fortitude  and  perseverance   the
cultivators may achieve their final goal in the course of cultivation.

        During the course of their cultivation of Bodhisattva Way, all
the  Bodhisattvas  passed  three  great  asankhaya  (countless) kalpas
(aeons).   Beginning  from  their  bringing  forth  their  minds,  all
Bodhisattvas passed through Ten faith, Ten Dwelling, Ten Practice, Ten
Transference (Three Sagely position), Ten Ground (Ten holy  position),
Equal   and  Wonderful  Enlightenment  (fruit  of  Buddhahood).   They
cultivated  through   52   states   and   finally   attained   perfect
enlightenment.   In the course of our cultivation, we should implement
our Buddhist's duty to extensively perform six Paramitas  and  myriads
of  practices  as instructed in Buddhist scriptures.  We should not be
afraid of encountering difficulties.  We can endure the bitterness  of
our life.  With great patience and courage, we'll try our best to help
ferry over those in  the  suffering.   We  try  to  imitate  Sakyamuni
Buddha's  practice to ferry over those in the Saha world, and those in
the countless Saha worlds  of  ten  directions.   Imitating  Sakyamuni
Buddha's cultivation in the cause of ground, we may sacrifice our life
to feed our bodies to the tiger, to cut off  our  flesh  to  feed  the
hungry  eagles.   We  try to endure the same suffering as immortal who
cultivated endurance.  In the six paths of transmigration,  we,  human
beings,  imitate  Bodhisattva's  practice.   We  wish  that relying on
spiritual powers the Buddhas and Bodhisattvas would ferry  over  those
in  the path of animals by manifesting themselves as a kind of animal.
We continually practice Bodhisattva Way in the  hope  of  making  some
achievement.  Bodhisattvas made their vows, "When there are livings in
the suffering, they will not enter  Nirvana;  when  there  are  living
beings in the hell, they will not attain the fruit of Buddhahood."  We
should imitate those Bodhisattva's practice to do the same way to help
others.

        The Buddha had perfect wisdom  and  blessings.   With  perfect
wisdom,  the  cultivator  may  achieve  the  fruit  of an Arhat.  With
perfect blessing, the cultivator may get retribution of  being  reborn
as  divine  being  or  human  being.   A  Buddha benefited himself and
others, enlightened himself and others, his enlightenment and practice
were  both perfect.  In the course of our cultivation, we should march
toward  Bodhisattva  Way.   The  above   statement   illustrates   the
Bodhisattva's  process  of  cultivation  from  cause ground to perfect
enlightenment.  Thus, we know that we should emphasize on  cultivating
both  blessings  and  wisdom.   We  know  that  the  Buddha thoroughly
understood the inconceivable meaning of  taking  middle  course.   The
Buddha fostered his knowledge in taking middle course when cultivating
in the ground of cause.  He knew perfectly to  cultivate  both  wisdom
and  blessings.   Balanced cultivation of both blessings and wisdom is
good for us to imitate.

        In the course of cultivating and relying on the  Buddhadharma,
the learner has to bring forth Bodhi mind in the beginning.  He has to
practically carry out Buddha's practice through his mind and body  and
to  understand  Buddha's principles with his wisdom.  In the course of
cultivating Bodhisattva Way, he should cultivate  both  blessings  and
wisdom.   Therefore,  we  say  that there are three wonderful doors to
cultivate and rely on the Buddhadharma.  They are:
        (a) Bringing forth Bodhi mind;
        (b) Practicing Bodhisattva Way with true mind and
            understanding Buddha's teaching with wisdom;
        (c) Cultivating both blessings and wisdom.
In the long  past  kalpas,  many  learners  made  up  their  minds  to
cultivate  and  rely  on  the Buddhadharma; unfortunately they did not
adopt these three  wonderful  means.   They  cultivated  Bodhisattva's
practice  without  understanding  Buddha's principles.  They practiced
Bodhisattva Way without getting  any  fruit  of  certification.   They
wasted  their  time.   Their  self-nature  was  covered  by hindrance.
Wandering in the  six  paths  of  transmigration,  they  were  totally
confused.   We hope that our learners at present time will adopt three
means mentioned above to cultivate the Buddhadharma.

        We'll illustrate three wonderful means of  cultivation.   What
is  the meaning of Bodhi mind?  How can we bring forth the Bodhi mind?
In broad sense, Bodhi mind means the equal nature and mind  of  Buddha
and  living  beings.   It also can be explained that it is the mind to
seek Buddha Way above and to  transform  living  beings  below.   This
bodhi mind is the foundation for our attaining the fruit of Buddhahood
in the future.  The cultivators of Mahayana  Buddhism,  once  bringing
forth  Bodhi  mind,  are like holding their Muni jeweled pearl to walk
directly to the Buddha's residence.  With this pearl, the  cultivators
are  able  to  return  to  brightness  from  darkness and to transform
tubidity into purity.  When leaving Bodhi  mind,  the  cultivator  can
achieve  nothing.   Bodhi mind comes from the mind of great pity.  The
field of pity is the most victorious in the field of  blessings.   How
can  we  cultivate  the field of blessings?  The Buddha said, "To take
care of sick people is to plow the field  of  blessings."   Among  the
eight  kinds  of  sufferings,  sickness is the most painful in human's
life.  Sickness will torment a person  physically  and  mentally.   At
that  time, he is badly in need of the Buddhadharma which will comfort
him and encourage him. Therefore, the Buddha said so.  We also can say
that  almsgiving among six paramitas is the foundation of planting the
field of  blessing.   Based  on  perfect  blessings  and  virtue,  all
Bodhisattvas  arose  Bodhi  mind.  Without blessing, wisdom can not be
attained.  In the past, many great wise people all  did  something  by
their  virtuous  conduct.   Without bringing forth the Bodhi mind, the
cultivators will achieve nothing in the course of his cultivation.

        Now we talk about "practice  with  mind  and  understand  with
wisdom."   Some  cultivators  cultivate  without  knowing  the  proper
methods and without understanding  the  principles.   He  can  achieve
nothing.   When  reciting Buddhist sutras, holding mantras, practicing
meditation, the cultivator should try  to  prevent  delusive  thoughts
from  arising.   In  the  Buddhist  sutra, it is written: "Surpressing
one's mind at one definite locality, one can  accomplish  everything."
To  practice  with mind is to contemplate with wisdom which arise from
root.  We should not contemplate  with  consciousness.   Contemplating
with consciousness will make the cultivator attach on false phenomena.
When consciousness reveals, the wisdom will hide  away.   When  wisdom
reveals,  the  consciousness will be subdued (hidden).  When six roots
facing six dusts (circumstances), the cultivator will not arise  false
thought,  his mind is unmoved.  When right contemplation arises, false
thought will  be  eliminated.   When  the  function  of  consciousness
ceases,  all  external  appearance  will disappear.  The proper way to
certify to Prajna substantial appearance is that one  does  not  arise
single   thought   and   does  not  eliminate  single  thought.   When
cultivating the Buddhadharma, we should lay down all thoughts and  all
worries.   If  we  can't  penetrate through the hindrance arising from
false phenomena, we can't be at ease.  To cultivate  the  Buddhadharma
is  to  seek  ease.   To  those  attempting  to recite sutras, we tell
different ways.  To the person with superior  root,  we  say  that  he
recites  sutra  on the basis of substantial appearance.  To the person
with middle root, we say  that  he  recites  sutra  on  the  basis  of
contemplation.   To  the  person  with  inferior  root, we say that he
recites sutra relying on Buddha's  name.   The  late  famous  Buddhist
Master  thought that in Dharma Ending Age, there are a few people with
sharp root, he thought that most of  people  have  dull  root,  so  he
promoted  that when reciting sutras, one should rely on Buddha's name.
When reciting  sutras  with  relying  on  Buddha's  name,  one  should
concentrate his mind.  Reciting sutras single-mindedly without missing
one word in the sutra, one  will  use  his  right  thought  to  subdue
numerous false thoughts.  Reciting sutra with the 8th consciousness is
easy to make self-nature enlightened.  It is easy for  the  cultivator
to arrive at the land of permanent tranquility.  With utmost sincerity
and devotion, the cultivator may become enlightened  in  one  thought.
Every  enlightened thought is the foundation to arrive at the state of
true  suchness.   This  is  the  principle  of  certification  through
cultivation.   Without  cultivation  there  is  no  certification.  We
advise all cultivators to understand this principle and to follow this
principle.

        A cultivator who hopes to understand  the  meaning  of  sutras
should  not  attach  to  the  appearance of written words.  Seeing the
written words, one may arise prajna nature.  When one's self-nature is
in  the  state of true suchness, his wisdom will be greatly increased.
With such wisdom he is capable of understanding  the  meaning  in  the
sutras.    When  his  practice  and  his  understanding  are  mutually
cooperated, he does the true cultivation which can be called "orthodox
cultivation."

        Reading sutras  without  reading  commentary  is  the  way  to
understanding  the  meaning  in the sutras.  After reading one hundred
times or one thousand times of sutras, the cultivator will  experience
different  stage  of understanding.  Once he completely understand the
meaning in the sutras, he attains perfect  wisdom.   Understanding  is
based  on  wisdom.   In  the sutra it is written that one explains the
meaning according to the written words he will not be able to know the
Buddha  in  the  three  periods of time.  The dharma proclaimed by all
Buddhas is the bright treasury or the wisdom of  great  round  mirror.
Worldly  people  lay  their  emphasis  on  written words, attaching on
written words.  Their minds  are  turned  by  the  appearance  of  the
written  words.  Their comprehension is not good enough to explain the
Buddha's meaning.  Doing this way, they walk backward  to  the  Buddha
Way.  How can they be enlightened?

        Now we talk about cultivating both blessings and wisdom.  When
all  Bodhisattvas  cultivated  in the ground of cause, they cultivated
both blessings and wisdom without rest  until  they  attained  perfect
enlightenment.  Blessings denote the benefit derived from virtue.  All
the cultivators of Mahayana Buddhism should  universally  benefit  all
living  beings.  Cultivating in blessings and wisdom, the cultivator's
blessings and virtue will be  doubly  increased.   If  the  cultivator
thinks  that  his retribution of blessings may be too great, he should
direct his effort to cultivate wisdom.  So that he  equally  cultivate
blessings  and  wisdom.  When the cultivator thinks that his wisdom is
more than blessing, he may live in  adverse  circumstances.   He  will
rarely  be  offered  with  food  or  money.   At  that time, he should
cultivate meritorious virtue  in  the  form  of  doing  almsgiving  to
increase his blessings.  Cultivating equally the wisdom and blessings,
the cultivator takes the middle course,  marching  toward  Bodhisattva
Way.

        The cultivation of  Buddha's  Way  is  to  ferry  over  living
beings.   Cultivators  ferry  over  less  people,  his  achievement in
cultivation may be slow.  If he ferries more people, his attaining the
expected fruit may come fast.  If he were capable of ferrying over all
living beings, he would instantly  attain  Buddhahood.   How  can  the
cultivator  ferry over more people?  By means of cultivating blessings
and wisdom, he is able  to  ferry  over  more  people.   This  is  the
ultimate  goal  of  propagating  Buddhism among human beings.  Without
leaving the living beings, we can seek Buddha  Way.   To  help  living
beings  ferry over is to march toward Buddha Way.  It is impossible to
seek Buddha Way without helping the living beings.

        Cultivating and practicing vigorously and progressively is the
best  way  to  nourish  blessings and wisdom.  Relying on the power of
great pity vow, the cultivator  is  able  to  subdue  three  kinds  of
poisons (greediness, anger and stupidity), and he will be certified to
the state of unsurpassed Buddhahood.  Cultivators should be aware that
they  must  not retreat from their Bodhi mind brought forth originally
and must not be afraid of marching forward on the path of Buddha  Way.
When  understanding  this  principle,  the  cultivator will be able to
transform all afflictions into Bodhi and three poisons into sweet dew.

        We advise that cultivators adopt three  wonderful  methods  in
the   course  of  cultivating  and  relying  on  Buddhadharma.   Those
cultivating purity, meditation, the teaching of Esoteric Sect or  Tien
Tai  Sect  all  use these wonderful methods.  When cultivating wisdom,
the cultivator will not have a single thought of  disturbance  in  his
mind,   entering  deeply  into  orthodox  Samadhi.   When  cultivating
blessings, the cultivator will universally benefit all human beings in
the  world.   He  should make vow, saying "in the limitless periods of
future time, I will ferry over all living beings  in  the  three  evil
paths.   When relying on Buddha's name or investigating the principles
of Buddhism, the cultivator will quickly enjoy the taste  of  dharma."
The  three  wonderful  methods  mentioned above are good for those who
attempt to cultivate and rely on Buddhadharma.

From: [email-masked] (Girish)
Newsgroups: soc.religion.eastern
Subject: Article from "Times of India" by Shri Girilal Jain.

oooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooo
         H    H   I   N    N  DDDDD   U    U
         H    H   I   NN   N  D    D  U    U
T H E    HHHHHH   I   N N  N  D    D  U    U    D I G E S T
         H    H   I   N  N N  D    D  U    U
         H    H   I   N   NN  DDDDD    UUUU
ooooooooooooooooooooooooooooooooooooooooooooooOoooooooooooooo
KNOWLEDGE        UNITY             PROGRESS           DHARMA
ooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooo

Topics:
	The Panchikaram Process
	Science and Hinduism
	Article from "Times of India" by Shri Girilal Jain.
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From: [email-masked] (Virendra Verma)
Subject: The Panchikaram Process

Ref: Hinduism at a glance:

The Panchikaran Process:
---------------------------

Avyakta is  primal matter which evolves into gross matter through the
process called 'panchikaran'. First of all, tanmatras (subtle matter)
are formed as a result of karmic stress due to previous cycle of
manifestation of prakriti. These tanmatras are very subtle. In their 
purest form they possess a unique propery. 

The tanmatras are formed in the following order: akasha, vayu, tejas, 
ap and kshiti. These elements are not same as ether, air, fire, water and
earth. The tanmatras are far more subtle than these and belong to a
different category. These tanmatras, however, do not emerge all at once
out of avyakta. Akasha comes out first, a portion of it transforms
itself into vayu, a portion of which again transforms itself into
tejas; from tejas in this way comes out ap and from ap kshiti.

Next stage of evolution is formation of gross bhutas. A particular bhuta,
such as gross akash, is made up of all five kinds of tanmatras or subtle 
matter in a particular proportion. Gross akasha, for instance, has in its
composition half of 'subtle' akasha and one-eigth of each of the remaining
four subtle tanmatras, gross vayu has half of subtle vayu and one-eigth
of each of the rest; and so on.

The special properties (guna) of these tanmatras are as follows? 
	Akash - sound or vibrarion
	Vayu  - touch or contact
	tejas - color, light, rupa (shape)
	ap    - taste (rasa)
	kshiti - smell

This properties are the object of our perception. That is, the existence
of tanmatras is inferred by the perception of these properties. For example, 
akasha stirs up the perception of sound only; vayu stirs up the perception 
of sound and touch, tejas of those of sound, touch and color (rupa), ap of 
all these plus taste (rasa) and kshiti of all the five vishyas including 
smell. It is to be noticed that each succeeding one in the series stirs up 
the sensation of one more vishyas than the preceding bhuta; this 
additional one is said to be its special property (guna). Thus sound is the 
special property of akasha, touch of vayu, color of tejas, taste of ap and 
smell of kshiti.

These gross bhutas are thus looked upon as different groups of
sense-stimuli. They are of the nature of energy and not of matter.
Though their names suggest physical entities like ether, air, fire,
water, and earth, they are nothing but modes of Prakriti, the
infinite Cosmic Energy. These gross bhutas combine further to form
physical entities. 

SCIENTIFIC ANALYSIS OF HINDU VIEW OF MATTER:

1. Is the classification into five gross bhutas complete (from perception
   view point)? Yes it is complete. Earth (kshiti), for instance, stands 
   for all solids, water (ap) for all liquids and air (vayu) for all gases. 
   These three, therefore, cover all matter found in three different states, 
   namely, solid, liquid and gas. Fire (agni) stand for the phenomena of 
   heat and visible light (as object of perception), and ether (akasha) for 
   the all-pervasive subtle medium through which light waves etc. pass. 

2. Once upon a time, the world was devided into elements and their
   atoms. This has already become meaningless. The atoms are no longer
   held as ultimate constituents of matter, They have been resolved
   into energy units (electrons, protons, etc. a different form of cosmic
   energy). The analytical approach of the physicist has penetrated the 
   deceptive outlook of matter. Matter has become dematerialized. It may 
   be noted that this finding of modern science has gone a step ahead 
   towards confirming the Hindu view of nature.

3. Is sound the special property of ether (akasha)? If so why sound does 
   not travel through ether? This is one area where science and Hindu view
   agree very vaguely. According to science, sound is produced only by the
   vibration of solids, liquids and gases, and sound stimuli must travel
   through such material medium till they reach the air. It is worth
   noticing that sound-perception as stimulated by and through
   solids (kshiti), liquids (ap) and gases (vayu) is not denied by the
   Hindu Shastras, inasmuch as these, being modifications of ether
   (see above discussion where kshiti, ap and vayu have been shown
   to consist of one-eigth of akasha), retain its property. So far
   their findings are on a par with those of modern science. It is
   regarding ether  only that they hold a different opinion. A little
   scrutiny may show that their findings about ether do not really
   negate those of modern science, but only present an additional
   knowledge about it.

   The sound which is commonly audible to us is produced and propagated
   by grosser matter and it may be said to be a gross variety of sound.
   (It may be that sound is produced in every case by the ether component 
   of gas (vayu), liquid (ap) or solid (kshiti) and amplified by the 
   grosser components, when it becomes audible to the common ear). For,
   the Hindus hold that there is a highly subtle variety of sound not
   audible to the common ear (akasha vani is another). Hence, according 
   to Hindu view also, so far as gross sound is concerned, a vacuum 
   (containing ether) may stand in a way of its propagation.

   The Hindu seers had certain empirical data that led them to the
   conclusion that ether stimulates a highly subtle variety of sound-
   perception. In a state of deep meditation one hears a sound known
   as the anahata dhwani. This sound is very subtle and is audible
   when the mind becomes very calm and collected. It has nothing to
   do with any vibration of coarser matter. The stimuli that produce
   the anahata dhwani are always present, for it is always audible by
   a keen and refined sense of hearing (shrota) whenever the mind is
   in a state of deep concentration. Perhaps the reference to the
   music of the spheres in Greek mythology might have been based on
   some such experience. The idea of logos (word), called Sphota
   by the Hindus, at the beginning of the Creation also points to
   the possibility of the subtlest and all-pervasive medium ether
   (akasha) being the source and conveyer of that sound. For coarser
   matter at that stage was not in existence.

4. The order of evolution from ether to earth also does not contradict
   any of the findings of science. Evolution of the universe, as
   science has been able to trace it so far, starts from the nebula,
   which is described as a gaseous substance radiating heat and light.
   The starting-point of the scientists, therefore, is a state when,
   according to Hinduism, both air and fire have come into existence.

   The scientists hold that the process of planet-building starts with
   the separation of masses from the nebula and is followed by
   gradual condensation of the detached masses. It is to be noted
   that the gases (vayu) condense first into liquid (ap) and then
   into solid (kshiti). This is also the order suggested by the
   Hindu idea of evolution.

  The Hindu shastras start with akasha (ether) as the first manifested
  physical entity. Out of this comes vayu (gases) and out of vayu agni
  (heat and light phenomena). This portion obviously belongs to the
  pre-nebula stage of Creation about which science is as yet silent.
  Before the nebula came into being, the question arises - whether the
  gaseous substance (vayu) preceded heat and light (agni) or the
  reverse was the case. Ether might very well have evolved into the
  coarser gaseous substance which by friction might have produced
  heat and light. This does not go against reason and appears to be
  quite likely.

  It is to be noted that just as gross akasha is the first manifested
  physical entity, gross prana is the first manifested physical energy.
  It is by the action of this energy on ether (akasha) that gaseous
  substance (vayu) is produced, and by its action on the gaseous substance
  that fire comes into being; and so on it goes till we have the entire
  physical universe. Under the impact of this energy (prana) ether, which
  is a very subtle homogeneous substance, might have evolved into a
  coarser gaseous substance (vayu) consisting of molecules. Then by
  the action of prana on vayu its molecules might have been set into
  motion, giving rise to what we call the phenomena of heat and light
  (agni). There is, therefore, nothing absurd about the idea of agni
  evolving out of vayu.

5. The composition of the gross bhutas from the inert (tamasika) portions
  of the tanmatras is also worth noticing. The gross bhutas, being the
  basis of material existence, have the principles of inertia predominant
  in them. The genesis appears to be quite appropriate. Through the
  tamasika principle in Prakriti energy (shakti) puts on the look of
  inert matter. Does it not fit in with the scientist's conception
  of an atom as 'bottled up radiant energy'?

6. It should be noted that Hindu seers had a clear idea of what we call
  evolution. Patanjali the author of the Yoga Sutras, referred to it as
  jatyantara-parinama, i.e., transformation of one genus or species
  into another. They had a definite idea about its cause, for which
  modern science may be said to be still groping. They held that one
  genus or species has within it, potentially, whatever evolves out
  of it. It is already there in the causal state of a particular genus
  or species, and this flows out, as it were, to manifest newer forms,
  whenever circumstances combine to give it an outlet. Water stocked
  on a high ground may be made  to irrigate the grounds on lower and
  lower levels by simply opening suitable outlets. Such operations
  are done by the cultivators. In this way suitable circumstances may
  be said to make an opening through which the potential energy
  (prakriti) within a genus or species rushes out, as it were, to
  compose newer forms, giving rise to a new genus or species.

  Hinduism holds that the whole process of Shristi out of Avyakta, from
  Brahma down to the grossest and tiniest object, is one of evolution,
  and that it is made possible by the process of involution during
  Pralaya.

namaste,

-- Virendra Verma
-------------------------------------------------------------------------
Disclaimer:
   My employer is not responsible for my views. Read my views at your 
   own risk.
   ****
   tamso ma jyotir gamaha	   - [Lord] take me from darkness to light.
   shramam vina na kimapi saddhyam - Nothing gets accomplished without work
---------------------------------------------------------------------------

From: [email-masked] (Virendra Verma)
Subject: Science and Hinduism

Some comments about Hinduism (Sanatan Dharma) from an excellent book 
"Three Ways of Asian Wisdom" by Nancy Wilson Ross. 

1. [pp 64] ... Anachronistic as this labyrinthine mythology may appear to
   the foreign mind, many of India's ancient theories about the universe
   are startling modern in scope and worthy of a people who are credited with
   the invention of the zero, as well as algebra and its application to
   astronomy and geometry; a people who so carefully observed the heavens that,
   in the opinion of Monier-Williams, they determined the moon's synodical
   revolution much more correctly than the Greeks. India's President, Dr.
   Radhakrishnan, has written of his countrymen:

	They measured the land, divided the year, mapped out the
	heavens, traced the course of sun and planets through the
	zodiacal belt, analyzed the constitution of matter, and
	studied the nature of birds and beasts, plants and seeds.

2. [p64] Many hundreds of years before those great European pioneers,
   Galileo and Copernicus, had to pay heavy prices in ridicule and
   excommunication for their daring theories, a section of the Vedas
   known as the Brahmanas contained this astounding statement:

	The sun never sets or rises. When people think the sun is
	setting, he only changes about after reaching the end of
	the day and makes night below and day to what is on the
	other side. Then, when people think he rises in the morning,
	he only shifts himself about after reaching the end of the
	night, and makes day below and night to what is on the
	other side. In truth, he does not set at all.

3. [p64-65] The Indians, whose theory of time, as already noted, is
   not linear like ours-that is, not proceeding consecutively from
   past to present to future - have always been able to accept,
   seemingly without anxiety, the notion of an alternately expanding
   and contracting universe, an idea recently advanced by certain
   Western scientists. In Hindu cosmology, immutable Brahman, at
   fixed intervals, draws back into his beginningless, endless
   Being the whole substance of the living world. There then takes
   place the long "sleep" of Brahman from which, in the course of 
   countless aeons, there is an awakening, another universe or
   "dream" emerges. This notion of the sleeping and waking, or
   contracting and expanding of the Life Force, so long a part of
   Hindu cosmology, has recently been expressed in relevant terms
   in an article written for a British scientific journal by
   Professor Fred Hoyle, Britain's foremost astronomer. In October,
   1965, an American frontpage newspaper account of this article
   spoke of Dr. Hoyle's having "dropped a scientific bombshell"
   by admitting that he had been wrong for twenty years in his
   theory about the nature of the universe. Long the chief proponent
   of the so-called "steady-state" theory, which holds that the
   universe has always been much the same as it now is, Dr. Hoyle
   says that he has come instead to believe that "the universe
   probably is in a state of flux, expanding for billions of
   years, then contracting to what amounts to a dense ball of
   matter, then expanding again.

4. [p65 about light year] Plainly, contemporary Western science's
   description of an astronomical universe of such vast magnitude that
   distances must be measured in terms as abstract as light-years is
   not new to Hinduism whose wise men, millennia ago, came up with
   the term "kalpa" to signify the inconceivable duration of the
   period elapsing between the beginning and end of the world system.
   These world systems of ancient Indian thought - following one
   another in endless succession as Brahman sleeps or wakes - consisted
   of a conglomeration of many suns, stars, planets and moons, again
   suggesting modern astronomy's "island universe" of which more than
   a million have now been discovered, some of them at least two
   million light-years distant.

   We reckon a light-year as the distance light travels in a year's
   time, or 5,878,000,000,000 miles. The number is, of course, almost
   unimaginable; the mind cannot grasp it. To pictorialize a kalpa -
   that is, the time between the initial condensation to the final
   conflagration of a world system - an Indian sage of the sixth
   century B.C., Siddhartha Gautama, who became the Buddha, reduced
   this immense concept to singularly vivid terms. Imagine, he said,
   a mountain of the very hardest rock, a mountain much larger than
   any peak in the Himalayas, and suppose that a man, with a piece
   of the very finest, sheerest silk gauze from Benares comes just
   once every hundred years to touch that great mountain with the gauze
   ever so slightly. The time it would take him to wear away the entire
   mountain would be about the length of a kalpa.

   Each kalpa is divided in Indian reckoning into four yugas, or
   ages ....

Finally the author concludes:

..... It is clear that Indian religious cosmology is sharply at variance
with that inherited by Western peoples from the Semites. On the highest
level, when stripped of mythological embroidery, Hinduism's conceptions
of space, time and multiple universes approximate in range and abstraction
the most advanced scientific thought. This is a fact which could prove
helpful in making Hindu philosophy somewhat more acceptable to
Western minds now stretched by the findings of contemporary astronomy,
just as Hinduism's vast treasury of still-living myth, if reappraised
in modern psychoanalytic terms, or through the new "science of
mythology", might provide useful insights into singular activity of
that part of human conciousness which Carl Jung called "the collective".

.... this concept of the total dynamism of the cosmos, maintained
by Hinduism down centuries, is one of its powerful possible connections
with contemporary scientific thought, particularly in the field of
physics.
namaste,

-- Virendra Verma
-------------------------------------------------------------------------
Disclaimer:
   My employer is not responsible for my views. Read my views at your 
   own risk.
   ****
   tamso ma jyotir gamaha	   - [Lord] take me from darkness to light.
   shramam vina na kimapi saddhyam - Nothing gets accomplished without work
---------------------------------------------------------------------------

From: [email-masked] (Girish)
Subject: Article from "Times of India" by Shri Girilal Jain.

                        ISLAM ON THE RETREAT

                 Indian Scene In Civilizational Terms

                           By Girilal Jain

           [ From the "Times of India", January 14, 1993 ]
_________________________________________________________________________

     It needs to be said straightaway that for the purpose  of  analysing
the  Hindu- Muslim problem, our view of history is as inadequate and mud-
dled as the idiom of our public discourse which I discussed in this space
on  December  30/31.   This  proposition has little to do with whether we
regard Muslim conquest and rule as a benevolent or malevolent. That is  a
different issue.

     The study of Indian history is vitiated at the very  source  by  the
widely  accepted  Aryan  invasion/migration theory. All efforts extending
over two centuries to substantiate it  via  linguistics  and  archaeology
have  failed. But the theory holds and infiltrates into our thinking is a
viriety of ways.  That, however, is also not pertinent  in  this  discus-
sion, though its overall importance can not be overemphasised.

Narrow Approach

     We have followed what may be called the frog-in-the-well approach to
history  relating  to  Muslim conquest and rule. Thus we discuss Mohammad
bin Qasim's invasion of Sind more or less independently of the  expansion
of  Arab  Islam  as  far as North Africa and the Iberian peninsula in the
West, with Mesopotamia, Syria, Egypt and Palestine thrown in,  and  Tran-
soxania in the north, with the once mighty Iran, Medea, Khurasan and Sis-
tan included it.

     Similarly, we discuss Babar's  conquest  of  parts  of  north  India
without  reference to the larger Turkish upsurge culminating in the Otto-
man empire which at its height included present day Albania, Greece, Bul-
garia,  Serbia,  Romania, islands of eastern Mediterranean, parts of Hun-
gary and Russia, Iraq, Syria, Palestine, the Caucaus, Egypt, north Africa
as far west as Algeria and part of Arabia.

     This lopsided and parochial view of history  was  designed,  perhaps
deliberately  by  British  historians  to inculcate in us a deep sense of
inferiority. But whether deliberate or not, the effort succeeded  remark-
ably well. Many educated Indians have accepted that everything worthwhile
in India, including Sanskrit, has come from outside and that Indians have
never  been  able  to  resist foreign invasions and occupations. Mr Nirad
Chaudhari's "Continent of Circe" is perhaps the best known expression  of
this British-promoted view of us as a degenerate people.

     The truth, ofcourse, is very different. For example, the hordes from
the  steppes, who laid much of Europe waste, overwhelmed the Roman empire
and pushed the warlike Celts out of Western Europe into Ireland and Wales
across the channel, could not penetrate into the heartland of our civili-
zation in the Gangetic plains.

     Similarly, while Arab Muslim armies cut through Christian and Zoras-
trian  lands like knife through butter, in southern and eastern Afghanis-
tan, the region of 'Zamindawar' (land of justice givers) and  Kabul,  the
Arabs  were  effectively  opposed for more than two centuries from 643 to
870  A.D.  by  the  indigeneous  rulers,  the  Zunbils  and  the  related
Kabulshahs...   "With  Markan  and Baluchistan and much of Sind this area
can be reckoned to belong to  a  cultural  and  political  frontier  zone
between India and Persia.  It is however clear that in the seventh to the
nineth centuries the Zunbils and their kinsmen Kabulshahs  rules  over  a
predominantly  Indian rather than Persian realm. The Arab geographers, in
effect, commonly speak of that King al-Hind ... (who) bore the title Zun-
bil." (Al-Hind, the Making of the Indo- Islamic World", Andre Wink, OUP).
Zun was a Shaivite god. Wink has detailed an equally prolonged resistance
on the Makran coast.

     This gap between fact and history, as generally written and  taught,
is, however, also not my main interest right now. I wish to emphasise, to
quote Andre Wink again, that in the eighth century Muslims acquired  from
Spain to India "a core position from where they were able to link the two
major economic units of the Mediterranean and the Indian ocean... Muslims
dominated  all  maritime  and  caravan trade routes with the exception of
northern trans-Eurasian silk route... the Arab Caliphate from the  eighth
to  the  eleventh  century achieved an unquestioned economic supremacy in
the world... in monetary terms the result of the Muslim conquests  was  a
unified  currency  based  on  the gold 'dinar' and the silver 'dirham'...
Posession was taken of all important gold-producing  and  gold-collecting
areas.

Economic Supremacy

     This economic supremacy provided so powerful an underpinning for the
Muslim  internal  upheavals, including the Shia-Sunni divide, the decline
of the Abbasid caliphate from the tenth century  onwards  culminating  in
the  sack of Baghdad in 1258 by the Mongols, the upsurge of the Turks, so
much so that they can be said to have dominated entire Islamic enterprise
from  the  tenth  century  to the abolition of the caliphate in 1924. The
safavid rulers of Iran too were Turkic and  so  were  the  Gaznanvids  of
Kabul.

     It follows not only that to be  fully  effective  the  challenge  to
Muslim dominance had, in the final analysis, to be maritime but also that
the 'ummah' and Muslim civilization would find it difficult to survive in
a  meaningful  sense  the  loss  of  control of the Mediterranean and the
Indian ocean. The Ottoman empire doubtless  provided  a  second  powerful
underpinning.  But its fate was too linked in no small way to the corela-
tion of forces on the high seas.

     Mediterranean Europe began to stir in the 11th century. The crusades
beginning towards the end of the century were an expression of that awak-
ening, though they took a religious form. But the  crusaders  were  first
absorbed  in the Muslim population and civilization and then beaten back.
So it was not before the end of the  15th  century  when  Vasco  da  Gama
discovered  a new route to India via the Cape of Good Hope (out of Muslim
control) and landed in India (1498) that a serious  challenge  to  Muslim
power can be said to have arisen. This challenge took around three centu-
ries to fully mature and get consolidated.

Crusades

     This is a long and complicated story. The, details, however signifi-
cant  and  fascinating  like  the  siege  of  Vienna by Turks in 1688, or
Napolean's invasion of Egypt in 1798, exactly three centuries after Vasco
da  Gama's  voyage to India, need not detain us. What is material for our
purpose is the steady erosion in Muslim  control  of  the  Mediterranean-
Indian  ocean  trade, the decline of the Ottoman empire and with that the
replacement of Islamic by the European  civilization  as  the  dominating
reality  on  the  world scene.  The Turkish decision to opt for a nation-
state and abolish the caliphate in 1924 completed  the  process.This  has
also meant fragmentation of the 'ummah'.

     It will, ofcourse, be ridiculous to  suggest  that  developments  in
Indian Islam, including the demise of the Mughal empire, should be viewed
wholly in the larger context as if local factors were not  at  play.  But
when  we  talk  in civilizational terms which is necessary in view of the
universal nature of Islam, issues have to be framed in the  broader  con-
text. And this is not what we have been doing. Indeed, even a honest dis-
cussion has been a taboo. As in many other respects, the Indian elite has
chosen to live in a small make-believe world of its own in this regard as
well.

=========================================================================

-- 
     Arise! Awake! And Stop Not till The Goal is Reached!
                                           - Swami Vivekananda

-------------------------

From: "Laurinda M. Chi" <[email-masked]> (GC-CDSI)
Newsgroups: soc.religion.eastern
Subject: Chp 7 of "Tze Yun Bridge"

          T H E   B R I D G E   O F   M E R C I F U L   C L O U D
          =======================================================
                          < V o l u m e   O n e >

                      Written by Upasaka Chung-hui Lo
                         Translated by Wei-lin Yang

                                Chapter Seven
                                -------------

                      HOW TO GET RESPONSE IN THE COURSE OF
                    CULTIVATING AND RELYING ON BUDDHADHARMA?

        In the course of cultivating and relying on the  Buddhadharma,  the
cultivator  will  get  response sooner or later, then he can detect to what
state he is certified.  If there is not the slightest response, he must  be
aware  that  his method of cultivation may be wrong.  He should seek advice
from the senior Buddhists.

        When examining our expected response, we should review our conduct,
our  method  of  practicing  and  cultivating the Buddhadharma.  To acquire
response, we should cultivate according to the following procedure: conduct
through  purified  mind,  ceasing  delusive  thoughts  with  contemplation,
enlightenment through observation, perfection  through  penetration.   This
procedure will guide the cultivator into ultimate enlightenment.

        In the course  of  our  cultivation,  we  recite  sutras,  hold  on
mantras,  investigate  meditation or adopt the method of still observation.
No matter what method  we  use,  we  should  notice  whether  our  delusive
thoughts  become  less.   If  we have less delusive thoughts, we are making
progress in cultivation.  At that time, we are able to notice  the  arising
of  our  delusive  thoughts  and  should  try to suppress them.  We hope to
arrive at the state of "having  no  thought  while  thinking  and  thinking
without  thoughts."   Purity is contrary to defilement.  Purity can be used
to suppress defilement.  In the course  of  cultivation,  practice  is  the
first step.  To practice with purified mind is the most important.

        The  second  procedure  is  the  contemplation.   Do  we  have  any
discrimination  between  ego  and  others?   Do  we have any false thoughts
between right and wrong?  If we have  the  thought  of  discrimination,  we
can't  achieve  the  state of contemplation.  In the course of cultivation,
contemplation  is  the  indispensable  process.    There   are   phenomenon
contemplation and nomenon contemplation.  The phenomenon contemplation (the
contemplation of external activity) indicates  that  there  is  ego  (self)
which  does  not attach on anything.  There is still discrimination between
ego and others.  The nomenon contemplation indicates that in the inner mind
there  is  no  body and ego, and in the external world, there is no ego and
others.  When a cultivator notices that the state of contemplation  reveals
before  him,  it is the beginning of his getting liberation.  But he should
know  that  there  are  "contemplation  on  emptiness,"  "Four  states   of
contemplation  in the realm of form" and "contemplation adopted by deviated
religion."  Those contemplations can not help the cultivator get liberated.
There  is  another  contemplation  called  "resembling  contemplation", the
cultivator seems  to  be  in  the  state  of  contemplation,  actually  the
cultivator  attaches  on  phenomenal appearance.  When reciting sutras, the
cultivator feels that the more he recites, the more comfortable he is,  and
he  feels  that  he  is filled with dharma joy.  This state is the response
acquired from contemplation.  When reciting sutras,  the  cultivator  feels
that the more he recites, the more afflictions he has, this state indicates
that his hindrance created from his past  deeds  appears  before  him.   He
should  try  to control his mind, so that he may not retreat from his Bodhi
mind.  To cease  delusive  thoughts  through  contemplation  is  also  very
important in the course of cultivation.

        The  third  procedure  is  to  awaken  through  observation.    The
cultivator  should  notice  himself  whether his wisdom increases after his
learning Buddhism.  He may feel  that  his  ability  of  understanding  the
principles  is  greatly  improved,  and  his  contradiction  in his mind is
smoothly soothed.  Sometimes, he feels that waves of thoughts in  his  mind
flow  out  freely.   This  is the proof that his wisdom is increased in the
course of his cultivation.  In theory, we  know  that  in  one  thought  of
enlightenment  the  living  being  becomes  Buddha,  and  in one thought of
ignorance, the Buddha becomes living beings.  How can we become enlightened
in  one  thought?   Accumulated cultivation through countless kalpas is the
only means to become enlightened.

        In the course of  cultivating  the  Buddhadharma,  we  have  to  go
through  the procedure of seeking enlightenment through observation.  Using
wonderful wisdom to illumine our  minds,  gradually  we'll  understand  the
profound principles of Buddhism.  Seeking enlightenment through observation
and illumination is the most useful dharma.  In  Esoteric  Sect,  believers
use  the method of "seeking response by three secret means."  They are told
to  contemplate  Sakyamuni  Buddha,  the  originally  World  Honored   One.
Contemplation is to fix the mind in one place without being distracted.

        The fourth procedure is to  seek  perfection  through  wonders.   A
cultivator  should think whether he practices Bodhisattva Way in any moment
and whether he regulates his cultivation by means of taking middle  course.
If  he  doesn't  practice Bodhisattva Way and doesn't take middle course in
his cultivation, how can he perfectly achieve Buddha Way?  The fruit of all
Buddhas   is  called  wonderful  enlightenment,  while  the  fruit  of  all
Bodhisattvas is called equal grade enlightenment, which is  not  completely
perfect.   It  is  just  like  the moon on Aug. 14 that is not fully round.
Wonderful enlightenment is just like the moon on Aug. 15 which is perfectly
round.    Wonderful   enlightenment  denotes  that  Buddha's  practice  and
enlightenment are ultimately perfect and incomparable.  In  the  course  of
our  cultivation, we try to march toward the path of getting enlightenment.
When our enlightenment increases, our delusions will be decreased.  When we
arrive  at  the  state  of  perfect cultivation, at that time we attain the
state of perfect enlightenment.  As long as we proceed to  the  Bodhisattva
Way by taking middle course, we are sure that we'll be ultimately liberated
by enlightenment.

        In the course of our cultivation, we have to examine ourselves  how
much  progress we have made.  Following are some rules which can be used to
examine the result of our cultivation.

        (1)  Our delusive thoughts are decreased day by day, and we have
             less nightmare.
        (2)  Converted by Buddhist teaching, we have proper thoughts,
             proper conduct, and we correct our defects on our deposition
             and character.
        (3)  Physically and mentally the cultivator is in balanced
             condition, he tries to get rid of the thought of jealousy,
             pride and suspicion.
        (4)  The cultivator's vital energies increase.  It seems that he
             has less afflictions than before.
        (5)  The cultivator's capability of consideration, his reaction,
             comprehension, memory are improved.
        (6)  The cultivator scarcely talks about other's faults.  When
             hearing idle speech, the cultivator will bring forth the
             mind of pitiful sympathy.  Gradually his attachment on ego
             disappears.  In his mind there will be no distinction between
             ego and others.
        (7)  The contradictory thoughts existing in the cultivator's mind
             gradually disappear.  His selfishness, worry and stubbornness
             gradually disappear.  His selfishness for making profit is
             properly regulated.
        (8)  The cultivator has the the sincere devotion to the religion
             he believes and likes to give wealth, dharma and fearlessness
             to others.  Trying to accord with other's wish, he does his
             best to fulfill their vow.  When seeing others in suffering,
             he gives his sympathy based on the principle of "great pity
             without affinity and great mercy in common substance."
        (9)  The cultivator's effort of practicing Bodhisattva Way is
             unceasingly increased.  Such effort is vigorously progressed
             without interruption and without retreat.
       (10)  The cultivator is able to distinguish the orthodox dharma
             from deviated teachings.  He leaves the deviated religion
             far behind, never listening to or believing the teachings
             of deviated religion.
       (11)  The cultivator tries to transform the three poisons
             (greediness, anger and stupidity) into cool sweet dew,
             and he will not be afflicted with these poisons.  He is
             not greedy for reputation, profit, high position and
             meritorious advantages.
       (12)  On the basis of correct viewpoint on human's life,
             the cultivator has confidence in his work, he is not
             pessimistic.  On the contrary, he does his work
             aggressively and optimistically.  Conceiving the
             thought to serve for others, he tries to give up his
             own comfort in order to help others.  Gradually he will
             no longer attach on the thought of ego, even forgetting
             the existence of ego.
       (13)  The cultivator learns how to keep and rely on precepts,
             trying to purify the substance of precepts to make the
             appearance of precepts adored.
       (14)  The cultivator tries to purify his mind which is like the
             still water.  He observes the worldly affairs and human's
             life objectively.
       (15)  With the merciful mind, the cultivator views everything
             equally.  With the pitiful mind, he tries to ferry over
             all living beings.  With the delightful mind,  he hears
             the words of slander and praise.  With the almsgiving
             mind, he rejoices in other's merit and virtue.
       (16)  On the basis of taking middle course, the cultivator
             regulates himself at any time (He makes progress in
             both understanding and practicing cultivating blessings
             and wisdom.  He thinks that there is no difference between
             emptiness and existence, and he considers that fundamental
             essence is perfectly penetrating to external activities.)
             When his wisdom of awakening to Buddha's teaching is
             increased, the cultivator tries to propagate Buddhadharma,
             benefiting others.  He will acquire the ability of
             unobstructed eloquence.
       (17)  The cultivator always think of ferrying over the living
             beings, and is mindful of helping living beings.  He
             tries to fulfill his vow that when there are beings in
             the hell, he will not attain Buddhahood, and when there
             are living beings in the suffering, he will not enter
             Nirvana.  He will make vow that he will ferry over the
             beings in the three evil paths.  He wishes that all the
             living beings in the world could be ferried over and all
             the living beings in the limitless and boundless and
             boundless Saha world could be ferried over.

        The 17 rules mentioned above can  be  used  by  the  cultivator  to
examine  his  achievement  in  the course of cultivating and relying on the
Buddhadharma.  We use 100 as perfect score, the  cultivator  may  calculate
his  score  himself.  When his score is below 10, he gets the most inferior
grade called "making progress in future".  When his score is below  20,  he
gets  the  inferior  middle  grade  called "steadiness".  When his score is
below 30, he gets the inferior upper grade called "slightly understanding".
When  his  score  is  below  40,  he  gets the middle inferior grade called
"profound knowledge".  When his score is below 50,  he  gets  middle  grade
called "vigorous progress".  When his score is below 60, he gets the middle
upper grade called "perceiving the profound".  When his score is below  70,
he  gets  the upper inferior grade called "wonderful path".  When his score
is below 80, he gets the upper middle grade called  "perfect  penetration".
When  his  score  is  below  90,  he  gets  the superior upper grade called
"conferring prediction".  If his score is 100, he gets  the  most  superior
grade  called  "perfect  satisfaction".   We  use  the  following method to
calculate the scores.  Two points are given to rules 1,  2,  3,  4,  and  5
each. Four points are given to rules 6 and 7 each.  Six points are given to
rules 8, 9, and 10 each.  Eight points are given to rules 11 and  12  each.
Nine  points  are  given  to rules 13 and 14 each.  Ten points are given to
rules 15, 16, and 17 each.  The perfect score will be 100.  The  cultivator
may calculate his score based on the method illustrated above.

        When the cultivator does not get any response in the course of  his
cultivation,  he  must  not  be discouraged.  We believe that following the
correct method od cultivation, sooner or  later  the  cultivator  will  get
response.   We  know  it  is a struggle between the power of dharma and the
power of deeds, and it is a conflict between purified  dharma  and  defiled
dharma.  The "struggle" mentioned here denotes the meaning of overcoming or
being victorious over the opposite party.  We know that an Arhat has  three
names, one of which is called "killing thief".  It doesn't actually mean to
kill those who steal things.  But it denotes  that  an  Arhat  is  able  to
eliminate  the  thoughts  of  anger,  greediness  and stupidity, and he can
overcome the temptation of such desire.  A famous  scholar  Wang  Yang-Ming
said,  "We  should  get  rid of the thiefs in our minds."  It means that we
should battle with evil thoughts.  In short, we should be  victorious  over
the power of our deeds with the power of dharma and the defiled dharma with
purified dharma.  Otherwise, we, cultivators, will  not  get  any  response
during the course of our cultivation.

        Every cultivator has different root and affinity.   In  past  lives
through  countless  kalpas  (aeons), some one cultivated Bodhisattva.  When
encountered the external condition, he becomes awakened in this  life.   He
made  smooth progress in his cultivation since he took refuge with Buddhism
and accepted the transmission of precepts.  In this case we  can  say  that
the  Buddha seeds he planted in past lives grow up right now, and the seeds
of his evil deeds are  subdued  or  transformed.   There  is  no  hindrance
appeared  before  him.  Most people do not have hindrance before they learn
Buddhist  practice.   Once  they  take  refuge  with  Buddhism  and  accept
precepts,   various   kinds  of  hindrance  will  appear  to  obstruct  his
cultivation and learning.  They  feel  disappointed  or  discouraged,  even
trying  to retreat from their original Bodhi mind.  We can say that in past
lives through countless kalpas, they did not  cultivate  or  strictly  keep
precepts,  never  repenting  after  making  faults.  Insisting on their own
idea, they occasionally created evil deeds in the  past  lives.   For  this
reason,  the  hindrance  and  obstruction  appear before them in this life.
When they become awakened to cultivate the Buddhadharma in this  life,  the
seeds  of evil deeds planted in their past lives are forced to go out, they
encounter disaster, living in adverse  condition  and  they  have  numerous
afflictions.   Viewing  this  way,  the  cultivator may understand that his
disaster and afflictions are originated from the evil deeds created in  his
past  lives.   At  this  moment,  he should endure all difficulties without
retreating from his Bodhi mind.  We may say that the evil  spirits  (demons
and  Mara)  are trying to hinder his cultivation secretly, because they are
afraid that the cultivator may escape from  the  paths  of  transmigration,
avoiding  the  cycle  of birth and death.  When encountering hindrance, the
cultivator should transfer his merit to the unseen spirits.  The hatred and
grude  created  in  his past lives may gradually disappear.  The cultivator
should transfer his merit, saying "I am willing to transfer this  merit  to
those  who  bore me grude or who were my debtors from beginningless kalpas,
and I am willing to transfer this merit to my parents life after  life  and
to  my  relatives in six kins, hoping them to receive this merit equally so
that the knot of hatred can be untied.  I hope those who hear the  reciting
of  this  sutra  or mantra will be separated from misery and attain delight
and joy, and seek rebirth in the pure land."   After transferring the merit
for  a  period  of  time,  the  cultivator will find that his hindrance and
obstructions disappear.  At that time, he will get some kinds  of  response
in the course of cultivation.  Some people think that it is inauspicious to
believe in Buddhism.  Actually they don't understand the cycle of cause and
effect.   The  Buddhadharma  is  able  to  penetrate  into three lives, the
worldly beings and sagely beings are alike to be  affected  by  its  power.
When seeds of evil deeds planted in the past grow up and appear, no one can
endure the misery brought about by his past deeds.  If the cultivator knows
the  relation  between  cause  and  effect  and  he  tries to eliminate his
hindrance by means of transferring the merit, he is sure to attain response
in  his  cultivation  after  having  brought  forth  great  Bodhi  mind and
cultivated toward Bodhisattva Way.

        Following is a chart which illustrates  the  procedure  to  acquire
response through cultivation:

True mind:
(1) Conduct through purified mind -----------------------.
      Keeping precepts (blessings)                       |
(2) Ceasing delusions with contemplation ----------------|--> Attain the fruit
      Contemplation (blessings interflowed with wisdom)  |    of Bodhisattva
(3) Enlightenment through observation -------------------'
      Wisdom (wisdom)
(4) Perfection through penetration -
      embody precepts, contemplation and wisdom (perfect in blessings
      and wisdom) to attain Buddhahood

From: [email-masked]
Newsgroups: soc.religion.eastern
Subject: The Art of Living : Vipassan Meditation

I have finally finished transcribing the booklet give out by Vipassana
Meditation Center (VMC). I am posting it; if you have any questions,
please email me. I am not very well versed in the theory but I will try
to answer them. Please do not repost this to other bboards or s.r.e in
the future if you have not attended a course at VMC. 

May all beings be happy! 
Ritesh. 

Begin 
_______________________________________________________ 

THE ART OF LIVING : VIPASSANA MEDITATION BY S.N. GOENKA 
_______________________________________________________ 
_______________________________________________________ 

Introduction: 

S.N. Goenka is a teacher of Vipassana Meditation in the tradition of the
late Sayagyi U Ba Khin of Burma. 

Although Indian by descent, Mr. Goenka was born and raised in Burma.
While living in Burma he had the good fortune to come into contact with
U Ba Khin, and to learn the Vipassana Technique from him.  After
receiving training from his teacher for fourteen years, Mr. Goenka
settled in India and began teaching Vipassana in 1969. In a country
still sharply divided by differences of caste and religion, the courses
offered by Mr. Goenka have attracted thousands of people from every part
of society. In addition, many people from countries around the world
have come to join courses in Vipassana Meditation. 

Mr. Goenka has taught tens of thousands of people in more than 300
courses in India and in other countries, East and West. In 1982 he began
to appoint assistant teachers to help him meet the growing demand for
courses.  Meditation centers have been established under his guidance in
India, the United States, Australasia, New Zealand, France, and the
United Kingdom , and courses are held regularly in many other countries
worldwide. 

The technique which S.N. Goenka teaches represents a tradition that is
traced back to the Buddha. The Buddha never taught a sectarian religion;
he taught Dhamma - the way to liberation - which is universal. In the
same tradition, Mr. Goenka approach is totally non-sectarian. For this
reason, his teaching has a profound appeal to people of all backgrounds,
of every religion and no religion, of every part of the world. 

The following article is based on a public talk given by Mr. Goenka in
Bern, Switzerland, in 1980. 

_____________________________________________________________ 
The Art of Living : Vipassana Meditation  by S.N. Goenka 
____________________________________________________________ 

	EVERYONE SEEKS PEACE AND HARMONY, because these are what we lack in our
lives. From time to time we all experience agitation, irritation,
disharmony, suffering; and when one suffers from agitation, one does not
keep this misery limited to oneself. One keeps distributing it to others
as well. The agitation permeates the atmosphere around the miserable
person. Everyone who comes into contact with him also becomes irritated,
agitated. Certainly this is not the proper way to live. 

	One ought to live at peace with oneself, and at peace with all others.
After all, a human being is a social being. He has to live in society -
to live and deal with others. How are we to live peacefully? How are we
to remain harmonious within ourselves, and to maintain peace and harmony
around us, so that others can also live peacefully and harmoniously. 

	One is agitated. To come out of the agitation, one has to know the
basic reason for it, the cause for suffering. If one investigates the
problem, it will become clear that whenever one starts generating any
negativity or defilement in the mind, one is bound to become agitated. A
negativity in the mind a mental defilement or impurity, cannot coexist
with peace and harmony. 

	How does one start generating negativity? Again, by investigating, it
becomes clear. I become very unhappy when I find someone behaving in a
way which I don't like, when I find something happening which I don't
like. Unwanted things happen and I create tensions within myself. And
throughout life, unwanted things keep on happening, wanted things may or
may not happen and this process of reaction of tying knots - Gordian
knots - makes the entire mental and physical structure so tense, so full
of negativity, that life becomes miserable. 

	Now one way to solve the problems is to arrange that nothing unwanted
happens in my life and that everything keeps on happening exactly as I
desire. I must develop such power, or somebody else must have the power
and must come to my aid when I request him, that unwanted things do no
happen and that everything I want happens. But this is not possible.
There is no one in the world whose desires are always fulfilled, in
whose life everything happens according to his wishes, without anything
unwanted happening. Things keep on occurring that are contrary to our
desires and wishes. So the question arise, how am I not to react blindly
in the face of these things which I don't like. How not to create
tension? How to remain peaceful and harmonious? 

	In India as well as in other countries, wise saintly persons of the
past studied this problem - the problem of human suffering - and found a
solution: if something unwanted happens and one starts to react by
generating anger, fear or any other negativity, then as soon as possible
one should divert one's attention to something else. For example, get
up, take a glass of water, start drinking - your anger will not multiply
and you'll start coming out of anger. Or start counting: one, two,
three, four. Or start repeating a word, or a phrase, or some mantra,
perhaps the name of a diety or a saintly person in whom you have
devotion; the mind is diverted, and to some extent, you'll be out of the
negativity, out of anger. 

	This solution was helpful: it worked. It still works. Practicing this,
the mind feels free from agitation. In fact, however, the solution works
only at the conscious level. Actually, by diverting the attention, one
pushes the negativity deep into the unconscious, and on this level one
continues to generate and multiply the same defilement. At the surface
level there is a layer of peace and harmony, but in the depths of the
mind there is a sleeping volcano of suppressed negativity which sooner
of later will explode in violent eruption. 

	Other explorers of inner truth went still further in their search; and
by experiencing the reality of mind and matter within themselves they
recognized that diverting the attention is only running away from the
problem. Escape is no solution: one must face the problem. Whenever a
negativity arises in the mind, just observe it, face it. As soon as one
starts observing any mental defilement, it begins to lose strength.
Slowly it withers away and is uprooted. 

	A good solution: it avoids both extremes - suppression and free
license. Keeping the negativity in the unconscious will not eradicate
it; and allowing it to manifest in physical or vocal actions will only
create more problems. But if one just observes, then the defilement just
passes away, and one has eradicated that negativity, one is freed from
that defilement. 

	This sounds wonderful, but is it really practical? For an average
person is it easy to face the defilement? When anger arises it
overpowers us so quickly that we don't even notice. Then, overpowered by
anger we commit some actions physically or vocally which are harmful to
us and to others. Later, when the anger has passed we start crying and
repenting, begging pardon from this or that person or from God: `Oh, I
made a mistake, please excuse me!' But the next time we are in a similar
situation, we again react in the same way. All that repenting does not
help at all. 

	The difficulty is that I am not aware when a defilement starts. It
begins deep in the unconscious level of the mind, and by the time it
reaches the conscious level, it has gained so much strength that it
overwhelms me, and I cannot observe it. 

	Then I must keep a private secretary with me, so that anger does not
start, he says, `Look master, anger is starting!' Since I cannot know
when this anger will start, I must have three private secretaries for
three shifts around the clock! Suppose I can afford that, and the anger
starts to arise. At once my private secretary tells me, `Oh, master look
- anger has started!' The first thing I will do is slap and abuse him:
`You fool! do you think you are paid to teach me?' I am so overpowered
by anger that no good advice will help. 

	Even supposing wisdom prevails and I do not slap him. Instead I say,
`Thank you very much. Now I must sit down and observer my anger.' Yet is
is possible? As soon as I close my eyes and try to observe the anger,
immediately the object of anger comes into my mind - the person or
incident because of which I became angry. Then I am not observing the
anger itself. I am merely observing the external stimulus to the
emotion. It is very difficult to observe any abstract negativity,
abstract emotion, divorced from the external object which aroused it. 

	However, one who reached the ultimate truth found a real solution. He
discovered that whenever any defilement arises in the mind,
simultaneously two things start happening at the physical level. One is
that the breath loses its normal rhythm. We start breathing hard
whenever a negativity comes into the mind. This is easy to observe. At a
subtler level, some kind of biochemical reactions starts within the body
- some sensation. Every defilement will generate one sensation or
another inside, in one part of the body or another. 

	This is a practical solution. An ordinary person cannot observe
abstract defilements of the mind - abstract fear, anger, or passion. But
with proper training and practice, it is very easy to observe
respiration and bodily sensations - both of which are directly related
to the mental defilements. 

	Respiration and sensation will help me in two ways. Firstly, they will
be like my private secretaries. As soon as defilements starts in my
mind, my breath will lose its normality; it will start shouting, `Look,
something has gone wrong!' I cannot slap my breath; I have to accept the
warning. Then, having been warned, I start observing my respiration, my
sensations, and I find very quickly that the defilement passes away. 

	This mental-physical phenomenon is like a coin with two sides. On the
one side are whatever thoughts or emotions are arising in the mind. On
the other side are the respiration and sensations in the body. Any
thought or emotion, any mental defilement, manifests itself in the
breath and the sensation of that moment. Thus, by observing the
respiration or the sensation, I am in fact observing the mental
defilement. Instead of running away from the problem, I am facing
reality as it is. Then I shall find that the defilement loses its
strength: It can no longer overpower me as it did in the past. If I
persist, the defilement eventually disappears altogether, and I remain
peaceful and happy. 

	In this way, the technique of self-observation shows us that reality in
its two aspects, inner and outer. Previously, one always looked with
open eyes, missing the inner truth. I always looked outside for the
cause of my unhappiness; I always blamed and tried to change the reality
outside. being ignorant of the inner reality, I never understood that
the cause of suffering lies within, in my own blind reactions toward
pleasant and unpleasant sensations. 

	Now, with training, I can see the other side of the coin. I can be
aware of my breathing and also of what is happening inside me. Whatever
it is, breath or sensation, I learn just to observe it, without losing
the balance of the mind. I stop reacting, stop multiplying my misery.
Instead, I allow the defilement to manifest and pass away. 

	The more one practices this technique, the more quickly one will find
one will come out of negativity. Gradually the mind becomes freed of
defilements; it becomes pure. A pure mind is always full of love -
selfless love for all others; full of compassion for the failings and
sufferings of others; full of joy at their success and happiness; full
of equanimity in the face of any situation. 
	When one reaches that stage, the entire pattern of one's life starts
changing. It is no longer possible to do anything vocally or physically
which will disturb the peace and happiness of others. Instead, the
balanced mind not only becomes peaceful in itself, but it helps others
also to become peaceful. The atmosphere surrounding such a person
becomes permeated with peace and harmony, and this will start affecting
others too. 

	By learning to remain balanced in the face of everything one
experiences inside, one develops detachment towards all that one
encounters in external situations as well. However, this detachment is
not escapism or indifference to the problems of the world. A Vipassana
meditator becomes more sensitive to the sufferings of others, and does
his utmost to relive their suffering in whatever way he can - not with
any agitation, but with a mind full of love, compassion and equanimity.
He learns holy indifference - how to be fully committed, fully involved
with helping others, while at the same time maintaining the balance of
the mind. In this way he remains peaceful and happy, while working for
the peace and happiness of others. 

	That is what the Buddha taught: an art of living. He never established
or taught any religion, any `ism'. He never instructed his followers to
practice any rites or  rituals, any blind or empty formalities. Instead
he taught them to observe nature as it is, by observing the reality
inside. Out of ignorance, one  keeps reacting in a way which is harmful
to oneself and to others. But when wisdom arises - the wisdom of
observing the reality as it is - one comes out of this habit of
reaction. When one ceases to react blindly, then one is capable of real
action - action proceeding from a balanced mind, a mind which sees and
understands the truth. Such action can only be positive creative and
helpful to oneself and others. 

	What is necessary, then is to `know thyself' - advice which every wise
person has given. One must know oneself not just at the intellectual
level, the level of ideas and theories. Nor does this mean to know just
at the emotional of devotional level, simply accepting blindly what one
has heard or read. Such knowledge is not enough. Rather, one must know
reality at the actual level. One must experience directly the reality of
this mental-physical phenomenon. This alone is what will help is to come
out of defilements, out of suffering. 

	This direct experience of one's reality, this technique of self
observation, is what is called `Vipassana' meditation. In the language
of India in the time of the Buddha, `passana' meant seeing with open
eyes, in the ordinary way; but `Vipassana' is observing things as they
really are, not as they seem to be. Apparent truth has to be penetrated,
until one reaches the ultimate truth of the entire mental and physical
structure. When one experiences this truth, then one learns to stop
reacting blindly, to stop creating defilements - and naturally the old
defilements gradually are eradicated. One comes out of all misery and
experiences happiness. 

	There are three steps to the training which is given in a meditation
course. Firstly, one must abstain from any action, physical or vocal,
which disturbs the harmony of others. One cannot work to liberate
oneself from defilements in the mind while at the same time one
continues to perform deeds of body and speech which only multiply those
defilements. Therefore, a code of morality is the essential step of the
practice. One undertakes not to kill, not to steal, not to commit sexual
misconduct, not to tell lies, and not to use intoxicants. By abstaining
from such actions, one allows the mind to quiet down sufficiently so
that it can proceed with the task at hand. 

	The next step is to develop some mastery over this wild mind, by
training it to remain fixed on a single object: the breath. One tries to
keep one's attention for as long as possible on the respiration. This is
not a breathing exercise: one does not regulate the breath. Instead one
observes natural respiration as it is. as it comes in, as it goes out.
In this way one further calms the mind so that it is no longer
overpowered by violent negativities. At the same time, one is
concentrating the mind, making it sharp and penetrating, capable of work
of insight. 

	These first two steps of living a moral life and controlling the mind
are very necessary and beneficial in themselves: but they will lead to
repression, unless one takes the third step - purifying the mind of
defilements by developing insight into one's own nature. This is
Vipassana: experiencing one's own reality, by the systematic and
dispassionate observation of the ever changing mind-matter phenomenon
manifesting itself as sensations within oneself. This is the culmination
of the teachings of the Buddha: self-purification by self-observation. 

	This can be practiced by one and all. Everyone faces the problem of
suffering. It is a universal disease which requires a universal remedy -
not a sectarian one. When one suffers from anger, it is not Buddhist
anger, Hindu anger, or Christian anger. Anger is anger. When one becomes
agitated as a result of this anger this agitation is not Christian, not
Hindu, or Buddhist. The malady is universal. The remedy must also be
universal. 

	Vipassana is such a remedy. No one will object to a code of living
which respects the peace and harmony of others. No one will object to
developing control over the mind. No one will object to developing
insight into one's reality, by which it is possible to free the mind of
negativities. Vipassana is a universal path. 

	Observing the reality as it is by observing the truth inside - this is
knowing oneself at the actual experiential level. As one practices, one
keeps coming out of the defilements. From the gross, external, apparent
truth, one penetrates to the ultimate reality of mind and matter. Then
one transcends that, and experiences a truth which is beyond mind and
matter, beyond time and space, beyond the conditioned field of
relativity: the truth of total liberation from all defilements, all
impurities, all suffering. Whatever name one gives to the ultimate
truth, is irrelevant; it is the final goal of everyone. 

	May you all experience this ultimate truth. May all people come out of
their defilements, their misery. May they enjoy real happiness, real
peace, real harmony. 
		 
		MAY ALL BEINGS BE HAPPY 
		_______________________ 
		  __________________ 

For further Information about Vipassana meditation, as well as dates if
upcoming courses throughout North America and worldwide contact: 
	Vipassana Meditation Center 
	P.O. Box 24 
	Shelburne Falls, MA 01370 
	Tel. (413) 615-2160 
_______________________________________________________________ 
________________________________________________________________ 
END 

From: [email-masked] (David T Wei)
Newsgroups: soc.religion.eastern
Subject: Tze-Yun Bridge (Chapter 8)

	Chapter 8 Buddhist's moral conduct

The purpose of cultivating Buddha's practice 
is to transcend this world.  While moral conduct 
is to emphasize on proper behaviour when we live 
in the world.  Without moral conduct, a 
cultivator is unable to cultivate the 
Buddhadharma.  On the basis of the principle 
of cause and effect,  we know when there is improper
cause, there will be deviated effect.  So we can 
say that moral conduct is the foundation for out
cultivation.  Without practicing moral conduct, 
our cultivation is just like building a castle in
the air.  Therefore, we should care for our moral 
conduct. 

	(A) The meaning of moral conduct:  Moral 
conduct denotes the proper bodily behavior, 
ritual demeanour and righteous thoughts in the 
mind.  In short, it denotes our inner virtue.  To 
nourish our inner virtue is to make our mind and
body in balance state.  This is the initial step
toward cultivating the transcendental world dharma.

	(B) Why we care for moral conduct:  In this
world,  it is easy for us to incite afflictions
because of profit or fame.  We usually lay lay 
emphasis on egoism from whish which selfishness is 
derived and from which aggressive thoughts are 
brought froth.  According to positive viewpoint,
we usually negate many things in our life, we 
become shortsighted,  we become mentally
unbalanced.  Thus Chaos and conflicts among human
beings and social disorder are incited. 
Disharmony among human beings arises.  If every 
one cared for his moral conduct, he would be in 
balanced state mentally.  Harmonious relation can
be found among human beings.  If every one cared 
for moral conduct, our social order could be well
maintained and we would be safe in the society.
To those cultivating Buddha's practice, moral
conduct is the foundation to achieve desired
fruit in the course of cultivation.
	Learning to keep precepts is to nourish a 
Buddhist's moral conduct.  A buddhist relies on 
the meritorious virtue planted in past lives and
he should review his conduct in this life.  On 
the basis of three methods without outflow 
(afflictions), Keeping precepts will arise
contemplation (meditation), contemplation will 
bring forth wisdom.  Usually our wisdom and 
contemplation are not equally in balanced status,
because we do not strictly keep precepts.  So we
can stay that keeping precepts is the vanguard of 
cultivating    Buddha's   practice.	The
transcendental world dharma stresses on the
principles of keeping precepts.  While the 
worldly dharma lays emphasis on moral conduct.
There is a close relation between these
principles of two dharmas.  In the Dharma Ending
Age, we can see many cases which show our 
unbalanced status of our wisdom and
contemplation, we may say that we lack inner
virtue.  We see many learned monks who have kind
and merciful demeanour while giving Buddhist
lecture.  We believe that they have perfect moral
conduct which is shown by merciful behavior.
 	In confucianism we can read many sentences 
telling about moral conduct.  In Short, moral
conduct means to behave according to moral 
culture and do our work on the basis of 
stipulated rules.  It seems to be easy, actually
how many people can do this way?  In the past 
lives through countless kalpas, we created evil
deeds,  in this life the seeds of our evil deeds
grow up, various hinderance appears before us. 
We are affected by the power of our evil deeds,
We can't control ourselves.  We have numerous 
affliction which produce from the impure deeds
in our minds.  The impure deeds in our minds are 
the source of doing something harmful to others.
	We think that Buddhists should have moral
conduct which is the basic requirement in the 
course of cultivation.  We usually judge a 
Buddhist's cultivation by his moral conduct.  If
his moral conduct is perfect, he has made certain 
achievement in cultivation.

	(C) Seeing the living beings' appearance:
Living beings have different kinds of root and
nature.  They create different defiled deeds 
and purified deeds.  Through these deeds they show
varied  behavior and conduct.  Generally those 
committing bad conduct do not care for moral
conduct.  They disturb the social peace and 
order.  They do something harmful to themselves
and to others.  We illustrate this point based on 
factual examples:
	(1) In many governmental offices or private
firms, we can find many persons who show
they do is right.  They even think that they are
the only persons who can do the work in the 
world.  Without them, no one can do the work.
Most of these persons are gifted with talent.
They are isolated by others.  In governmental
offices or private firms, we many find other kind 
of persons who have inferiority complex.  They 
think their ability and knowledge are far 
inferior to others.  They are unambitious and 
without farsighted views.  They become narrow-
minded persons.  On the basis of ego, these two
kinds of persons behave.
	(2) Some one tries to organize a small group
to squeeze others out of the office or private
firms:  One should respect others and should help
others.  When he dislike others or he thinks
that others do not cooperate with him, he 
attempts to squeeze other out of the 
organization.
	(3) One designs a plot to harm others:  When
one dislikes others, or when other argue with
him on some points.  He tries to harm others
secretly by premeditated plot.  Their minds are
full of mean thoughts.
	(4) Arrogance and self-pride:  Living beings
usually have arrogant thoughts in their minds.
They think no one can be compared with them in 
respect of knowledge and ability.  Their 
make a little achievement in their career, they
show arrogant demeanour.  They are very proud of
their ability and knowledge, looking down on 
others, criticizing others bitterly.  Actually
they neglect that behind capable man there is the 
most capable man and they ignore the old saying,
"Those who are proud are destined to be
failures."
	(5) Human beings are afflicted with the 
habit of jealousy.  Among human beings, eighty 
percent of them have th habit of jealousy.
There is a saying, "A man is jealous of other's
talent, A woman is jealous of other's beautiful
appearance."  In addition, the man has arrogant
thoughts in his mind,  the woman has the 
greediness for love.
	(6) Backbiting and double-tongue: Human
beings living in the world, they encounter 
virtuous affinity and evil affinity.  They 
appreciate grace given by others,  they dislike
hatred incited by their faults.  They argue for 
justice, sometimes they quarrel over trifles. 
Buddhists should not involve in such argument or
quarreling.  We know that in Hsin Dynasty, Dharma
Master Wei Yuan organized a Lotus Association at 
Lo Mountain where he taught all disciples to
cultivate and recite Buddhist sutras together.
They all sought for rebirth in the pure land.
Today we live in the Dharma Ending Age, some
Buddhists go to Bodhimandala (preaching site) to
talk something nonsense or join in rambling
speech.  Their actions are completely 
contradictory to the teaching of Buddhism.
Buddhist disciples in the four assembly should
not talk about other's faults.  If the person who
made faults is his friend, he may exhort this 
friend to correct his faults.  To backbite others
or to give rambling speech will violate the 
precepts of verbal behaviour.  Those leading
layman's life should make offering reverently to
Triratna (three jewels).  Those leading monastic 
life should single-mindedly cultivate purified 
deeds.  Besides, they should double their efforts
to make offering to and revere Triratna.  There 
is a saying, "If we wish the Buddhadharma to be
popularly propagated,  The members of Sangha
should praise the other members of the Sangha".
We know that without the support of laity, those
leading monastic life can not continue Buddha's 
wisdom.  Without those leading monastic life, the 
laity will not have a Bodhimandala to take
entering monkhood or nunhood and make offerings
to them.  In turn, those leading monastic life
should teach the Buddhadharma to the laity,
encouraging them to make progress in cultivation.
They must not rudely blame laity without sound
reason.  Backbiting, double-tongue and rambling
to adorned Bodhimandala, we attend the Dharma 
assembly to cultivate the Buddhadharma with other
cultivators, we should behave properly.  It is 
good to increase our affinity through the
Buddhadharma.
	In our life of social intercourse, we may 
argue with others because of profit or loss.  We
should pay special attention to our moral 
conduct.
	(7) At all times, the cultivator suspects 
that he will be harmed by unseen ghosts or 
demons.  He feels happy when he gains the profit,
he feels disappointed when losing what he gained.
A person conceiving suspicious thought is 
painful.  There is a common saying,  "Suspicion
will attract ghosts manifesting in the darkness".
A person who always suspects others may have
mental illness.  This kind of man forgets a 
Chinese saying, "Actually there is nothing wrong,
the stupid make trouble themselves".  Because of 
suspicious thoughts in his mind, he acts like the
insane.  Caring too much for profit or loss in
the other cause to make the cultivator unbalanced
mentally and physically.  He worries at all 
times.  In his mind, a great disaster will appear
before him.  Gradually he is not adaptable to his
living condition.  He can not get along with 
others.  Finally, he becomes an extremely 
disappointed man living in loneliness.
	(8) There are many persons who are extremely
critical about other's faults.  Some deceive
others by tricks,  they force the weak to obey
them, on the other hand, they flatter the 
powerful or the rich.  They even commit crimes. 
Those kinds of persons are mentally unbalanced.
They never know how to reflect on their past
behaviour, they never know how to care for their
moral conduct.  After having made repeated 
mistakes or having committed crimes for many
times, they live in despair.

	(D) Afflictions and moral conduct: In the
Sastra On One Hundred Dharmas, it is written that 
there are 51 kinds of mental phenomena classified
into good ones and bad ones.  Among there 
phenomena, there are six rooted afflictions and 
20 accompanying afflictions.  Now we talk about 
six rooted afflictions; They are greediness,
anger (hatred), stupidity, pride (proud-hearted),
suspicion and evil views.  Greediness, anger, and
stupidity are the elementary cause for living
beings to fall into hells.  These three
afflictions can also be called "three poisons".
>From beginningless Kalpas (aeons), Human beings
have had these deep rooted afflictions without
being aware of their existence.  They drift in 
the three evil paths.  These affliction without
being aware of their existence.  They drift in 
the three evil paths.  These afflictions
(poisons) will hinder the cultivator from keeping 
precepts,  practicing contemplation and
cultivating wisdom.  (Keeping precepts,
contemplation and wisdom are three kinds of 
method to attain the state of non-outflow
(without afflictions).  Fortunately we also can
use three kinds of method to disinfect these
poisons (to make these afflictions eliminated).
We believe when we singlemindedly keep precepts,
practice meditation and cultivate wisdom, these
three affliction will be totally eliminated. If
the cultivator blindly and stubbornly attach on
these afflictions, he will not have any 
achievement in cultivation although sometime he
uses the three virtuous methods (keeping
precepts, contemplation and wisdom).  Now we 
illustrate the meaning of six rooted afflictions.
Human beings attach on the thought of ego from
which selfishness comes and greediness comes from
selfishness.  The more a man covets, the more he 
wants.  Anger denotes losing temper.  When a
person can't get what he wants, he becomes angry.
A stupid man is hindered by ignorance.  He loses
his self-nature and does not try to seek for
enlightenment.  He mistakes a deer for a horse, 
living in delusive thoughts.  Based on his own
vision and view, a conceited person is always
proud of himself.  He insists on his view,
neglecting other's idea.  A person having 
suspicious thoughts always suspects others.  He 
can hardly make up his mind to do something.
Evil view means a person who insists on his false
thought, basically he mistakes the wrong for the
right.  He attaches on the false thought of "ego"
and mistakes his body for true ego.  Extreme view 
means a person who has extreme thought.  He has 
absolute view or permanent view.  He thinks that
a man's death is just like lamp put off.  He thinks
that after a man's death, he will be 
reincarnated as a man again.  After an animal's
death, it will be reincarnated as an animal
again.  This is his thought of permanence. 
Deviated view denotes a person who slanders that 
there is no cause and effect.  He believes in 
heterdox teaching.  He goes from blindness into 
blindness.  Positive view denotes a person who
positively thinks that his view is right.  He 
negates all ideas which are not in conformity
with his.  Keeping the wrong precepts denotes
the precept which is not orthodox.  The statement
mentioned above illustrates the six rooted
afflictions.  One thought of ignorance will make
living beings defiled.  They are unable to
convert their thoughts and become purified.

	There are twenty accompanying afflictions 
living in the minds of living beings.  Myriads of 
deeds are produced from there afflictions.  The
minor accompanying afflictions are: anger, 
hatred, hidden-sin, vexation, envy (jealousy),
stinginess, deceit, adulation, ill-will, and
pride.  There are two middle grade of 
accompanying affliction: no conscience of 
shamefulness and no conscience of remorse.  There
are eight major accompanying afflictions: Losing
mind, confusion, unbelief, laziness, laxation,
losing memory, distraction and mistaken
understanding.  Those accompanying afflictions
are illustrated below:  In adverse circumstances,
a believer gets angry.  He conceives hatred in
this mind.  When a believer makes faults, he 
tries to conceal it, this is called hidden sin.
In adverse circumstances, the believer vexes at 
many things.  When knowing other's achievements,
a man feels jealousy of his success.  That is 
called "envy or jealousy".  When a believer does 
not like to proclaim dharma to others or he does
not like to give alms to others, it is called 
stingy.  For personal profit, one deceives others
we call it deceit.  One flatter or adulates
others,  we call it adulation.  One tries to harm
others without the compassionate and merciful
feeling, we call it "ill-will" or harmfulness.
On opinionates his point of view, and is proud
of his reputation or achievements, we call it 
pride.  One does not confess his faults, refusing
to accept reprimand from his superior, we call it 
"no conscience of shamefulness".  One is cruel to
his subordinates, we call it " no conscience of 
remorse".  One is in uneasiness and loses conceit
of himself to do anything, we call it "losing
mind".  One conceives delusive thoughts and is in
confused state, we call it "confusion"  One does 
not believe the truth, we call him "unbelief".
One is lazy at cultivation, he does not attempt
to make any progress in his cultivation.  We call
it "laziness".  One is profligate, aimlessly
going with his companions.  We call such action
laxation.  One has dull reaction, sometime he 
loses his memory and has distracted thoughts.  We 
call it losing memory.  One has scattered and
distracted thoughts, he does not concentrate his 
mind on truth.  We call it distraction.  He
mistakes the false for the true, he has incorrect
comprehension.  We call mistaken understanding.
The meaning of 26 kinds of afflictions is
illustrated above for reader's reference.

	The 26 kinds of afflictions in "Sastra on
One Hundred Dharmas" are illustrated to show the 
mental changes in human thoughts.  When living 
beings have these afflictions,  their nature is 
obstructed by these afflictions without being
aware.  In this case, moral conduct is the only 
means to eliminate these afflictions.  When human
beings have these afflictions brought forth by
abnormal mentality, they live in suffering and
are tormented by grief and disappointment.  When
we visit the insane asylum, we can see the sane 
who laugh or cry, saying something nonsense or 
scolding other casually.  These maniacs are 
mentally abnormal, Hindered by the power of Mara
(demon).  On the basis of mental phenomena
illustrated in the "Sastra On one Hundred 
Dharmas",  we know that we have mental defects
according to Buddha's or Bodhisattva's's vision. 
In Buddha's eye, we are just the same as those
maniacs.  Human beings call themselves the 
civilized people, actually their minds are 
defiled by delusive thoughts.  How can they 
detect that by themselves?  In human beings
actions, deceitful harmful intentions are 
usually shown, they can't be concealed forever.
we should lay emphasis on our moral conduct which
is the foundation for out cultivating Buddha's 
practice, so that our bad habit, delusive
thoughts and afflictions can be purified.

	Mentally we are unbalanced.  The Buddha's
teaching aims at correcting our mental defects. 
The Buddha's teaching can be regarded as a
jeweled boat to ferry us over to the other shore
of brith and death.  We should review our past
behaviours and try to care for our oral conduct
so that we can go further to cultivate and rely 
on the Buddhadharma.

	(E) How to care for moral conduct? If every 
man cares for his conduct without harming each 
other, then all the human beings can live
peacefully and harmoniously.  In the cycle of 
brith and death,  human beings are mentally
abnormal, they are selfish, doing something
profitable for themselves only.  We worldly men 
are subject to making faults.  If we can repent 
our faults and try to nourish moral conduct,  we'll
make less faults in future.  As we mentioned 
before, moral conduct is the foundation for our
cultivating Buddha's practice.  How can we care 
for out moral conduct?  We can say simply that 
moral conduct is the self-discipline which aims
at doing something virtuous and which guides us
not to do something evil.  Led by self-
purity and brightness.  We, human beings, have
made more defiled deeds than purified deeds,
self-discipline can be used to purify our
discipline. Sometimes, a man knows that he 
shouldn't do something wrong, but he does it in
heedless.  At that time, he should repent his
discipline, any one can care for his moral
conduct.  How can we practice self-discipline?
	(1) We should know that doing something 
virtuous is the primary step to purify our
conduct.  Caring for moral conduct will guide us 
into doing something virtuous.
	(2) We make sure that moral conduct is the
foundation for cultivating Buddha's practice.
We know moral conduct is very important in the 
course of our cultivation.
	(3) We should get rid of our egoistical 
thoughts. 
	(4) We should thing that attaching on the
thought of ego is harmful to us.  Without the
thought of ego, we can do something helpful to
others.
	(5) We train ourselves that we sacrifice our 
benefit for the sake of helping others.
	(6) We should learn how to treat others.  WE 
should treat other politely, cordially and 
kindly.  When we deal with others,  we are not in 
arrogant or adulatory manner.
	(7) When we do something, we should do it
systematically and orderly.  When getting alone
with others, we should be kingly and cordially.
	(8) We train ourselves to forebear all 
sufferings, trying to transform out hardships
into sweet dew.  When slandered by others, we try
to train ourselves and to be patient,  attempting
to transform slandering words into praise.  In 
afflictions we try to forebear the pain brought
forth by such afflictions, attempting to 
transform afflictions into Bodhi.
	(9) When seeing attractive woman or handsome
man, we do not arise any licentious thoughts.  we
think that all phenomenal form or appearance is 
not real.  All delusive thoughts are originated 
from mind.
	(10) Losing temper or getting angry is a 
cultivator's the worst defect.  There is a 
saying, "When a single thought of anger arises,
millions of doors of hinderance will open."
There is other saying, "When a single thought of 
anger arises, meritorious virtues will all be
burnt up."  In the world there are four kinds of 
men.  Those with inferior root always quarrel
over the trifles with others.  They are not
beneficial to themselves and to others.  Those
with low rooted nature try not to get angry when
disputing with others.  Those with medium-rooted
nature will forget the unpleasant events after 
dispute.  Those with superior root are calm and
peaceful after dispute.  Their minds are as
tranquil as still water.
	(11) Cultivators are advised to read such
books as "the record of cause and effect".  "The 
stories on those eating vegetarian food" and 
various proverbs.  Those books are good for 
improving one's moral conduct. 
	(12) When floating in the sea of birth and 
death, we should try to enlighten our minds, we 
should not follow others carelessly to do
something evil.  Living in this world, we make up 
our minds to do something virtuous.  When some 
one does something wrong and evil, we must not 
follow him.
	(13) Perfectly understanding the principle
of cause and effect, we have firm determination,
we shall not be moved by the false phenomena
appeared before us.
	(14) We have the utmost patience, trying to 
fulfill our vow of ferrying over those in 
suffering.  When slandered, criticized or even
scolded by others, we should remain in calmness 
without arguing with others.
	(15) We conceive the thought of humility,
actually a wise man pretends to be stupid.  We 
should not show any arrogant demeanour.  A great
thinker is apt to show arrogance.
	(16) We try to make our minds as tranquil as
still water.  When the cultivator's mind is 
unmoved, he attains the unsurpassed state of
cultivation.  His conduct is perfectly purified.

	In the world, there are many affairs which 
can not be thoroughly perceived by our worldly
men.  What has been perceived by sages is usually
negated by worldly man.  We, human beings, 
perceives affairs with delusions,  while sages
view things with the utmost wisdom.  Therefore,
we make numerous mistakes in our conduct.  After 
we care for moral conduct, we will not slander or
criticize others.  Our ancient sages warned us in 
their saying that humility would bring us 
benefit. Arrogance would inflict loss.
	
	We belive that the illustrations mentioned
above are good for cultivators.  When cultivators
pay attention to their moral conduct, we believe
that a peaceful and harmonious atmosphere will
appear in the Buddhist circle.  Sooner or later,
all cultivators will have achievement when 
practicing Bodhisattva's way.

--
[email-masked] (David T Wei)

From: [email-masked]
Newsgroups: soc.religion.eastern
Subject: Review: Tantric Empowerment (LONG)

Review of a Nyingma Yeshe Tsogyal Empowerment 
(930504, Institute of Transpersonal Psychology, Palo Alto, CA)

By Tyagi Nagasiva
---------------------------------------------------------------

Part I  - Reflections
Part II (Separate Post) - Supplementary Materials

_________________________________________

Part I - Reflections on the Empowerment
_________________________________________

My Abyss (shakti/lover, Lisa Karpinski) and I have been
enchanted and intrigued by the stories of Yeshe Tsogyel for a few
years.  My own research into tantra and the phenomena of termas
had prepared us well to attend.  

As I made clear in my essay on _The Necronomicon_ and its 
relationship to Eastern termas and Western grimoires, termas are 
teachings (lit. 'treasures'), hidden by the Guru (in the Nyingma 
school this is often Padmasambhava) and given various 
manifestations (physical form, vision and consciousness-energy).  

Yeshe Tsogyel's role as divine consort, adept, teacher and dakini 
is a beacon of wonderful power for women of all cultures.  She stands
on her own as an incredible adept, and, as my Abyss had met the Lama,
Ngakpa Chogyam Rinpoche, previously, and enjoyed him so much, an
invitation to a Yeshe Tsogyel empowerment was impossible to bypass.

For us the experience began on the journey to the general area of the
event, where Lisa had an appointment.  I began reading aloud passages
of supportive text regarding the dakini (lit. 'skywalkers' or 'celestial
voyagers'), terma, yidam, and a tangental definition of one of the important
terms within them ('phurba' - lit. 'nail' or 'wedge).  These may be found
in Part II of this reflection, accompanied by materials we received later
that evening.

After her appointment we proceeded to the empowerment.  It was held at
the Institute of Transpersonal Psychology (ITP) in Palo Alto, CA, which 
I'd never before visited.  There was some confusion, as ITP was having an
open house the same evening in a different section of the building,
and we wandered a bit before finding the correct location.

This was not to be a social affair for Lisa or myself.  We were welcomed
and then left more or less on our own.  The first thing I remember
seeing is the Lama himself, seated upon a comfortable chair in traditional
Tibetan garb.  I was surprised as our gaze met and, further, by my impulse to 
avoid this interaction and find my Abyss.  As I discovered she'd not yet 
walked in, I began to slowly take the people and place into my perception.

Rinpoche is European ("English-born").  This was obvious at first glance
and though I'd remembered Lisa's description of him, I think I was slightly
thrown by this when our eyes first met across the expanse of people, books
and space of the room.

Finding my Abyss, encountering the almost invisible staff, and then
selecting floor seating quite near to Rinpoche, I examined the people
and environment more carefully.  This was ITP's library.  One wall was
completely covered in books and there were study tables against
the walls, now supporting an array of pillows ostensibly for use as
floor cushions.

The people were, on the average, between the ages of 30 and 50, with
few exceptions of European heritage ('caucasian') and apparently
of mostly upper middle-class socio-economic status.  This was perhaps
to be expected, given both the esoteric nature of the event (Westerners
tend to approach tantra intellectually I'd imagine) and the location.

By and large there was an equal distribution of men and women.  Though
some of Rinpoche's male apprentices sat closer and face-front, those
people nearest him were predominantly women (appropriately, given the 
quite feminine focus of the empowerment).  I sat behind my Abyss and 
watched with interest.

His apprentices were easily identified by the traditional length of fabric
they wore across their shoulder and upper body.  This identification
marker was maroon or red in color, centered by a blue pillar and flanked
by a white line to either side.  The pillars and lines were of various shades 
and widths, but the intent was clear.  To my knowledge there was only one 
woman apprentice in attendance.  He called her 'the resident dakini' and 
she was to physically carry out the more mobile activities of the rite.

After a brief period while people arrived and settled in, the Lama began
talking about the empowerment, its elements and what it symbolized.
Before him was a large, square table, cluttered with colorful objects
of origin and function initially unknown to me.  To his right (before us)
was a large green-shaded object which turned out to be a drum, with two
smaller versions set upon the table.  

These drums were of the kind which one holds, like a rattle, and twists 
back and forth, rhythmically, to set in motion the tethered weights 
attached to either end which strike the drumskin on each side as their 
tether wraps around.

As Rinpoche spoke I noticed a few things about his manner.  The first was his
obvious English accent.  The second and more jarring characteristic was
the way he emphasized the first consonant in most of his words, followed
by a very slight pause, or intake of breath.  The third was his genuine
humility and ease in speaking before our group, occasionally evidencing
possible hints of embarrassment.

Attendance reached 20-30 at most and this was fairly compressed.  The 
library was really not the ideal place for such an event, besides its 
symbolic value, and with many more present there might have been 
difficulties with space.  Even so, a feeling of intimacy pervaded and 
Rinpoche could be heard easily while speaking at a conversational 
volume.

I noticed (and heard mention of) some infirmity on the Lama's part.  It
seemed to have to do with his back or legs, caused him a minor amount
of pain, and perhaps encouraged him to remain in his seat the entire
time, only getting up and walking when later preparing to depart.

Behind him was a small atrium and to his right was a good-sized potted
plant - all in all quite aesthetically pleasing.  The room was quiet as
he spoke, all present intent upon the phenomenon of the Lama - his
experience, his perception and clarity.

He first mentioned termas, which he called 'Ter'.  I found this revelatory,
due to the variation in the word root, which up until that time I'd seldom
thought much about.  It was less his exact words (much of which I'd under-
stood already) than the way he used them which inspired my fascination.

The root, Ter, is apparently appended with 'ma' for those 'hidden treasures'
of feminine origin (ma: mother/female).  The suffix 'ton' is added to indicate
one who discovers or receives them ('Terton/Tertons').  See Part II for more 
on this.  We were given many handouts and one of these had a paragraph or 
two regarding Ter.

After a word or two on this subject he talked about the empowerment
itself, which he explained could also be called an 'initiation'.  He described
how it would proceed and what his role in it was to be.  The goal of the
evening was to initiate the dakini Yeshe Tsogyel within us.  

It is presumed, in the practice as a whole, that one is capable of reaching
what Rinpoche described as a 'state of emptiness' (sunyata).  A 'return to
form' can be effected through the use or engagement of feminine energies
symbolized by Yeshe Tsogyel in a manner similar to a shield.

The Lama compared the experience of the return from sunyata with that
of a space shuttle re-entering orbit.  The friction of the formal world
can be difficult, and this 'shield of tiles' functions in a way like a
teflon coating, which he humorously compared to the efficiency of teflon
frying pans when making scrambled eggs.  The dakini allows us to re-enter
the formal world without letting the experience become samsaric; without
having it stick to us or our becoming attached to it.

Rinpoche's job, as I understood it, was to be a dynamo, providing the
catalyzing force necessary to begin this arising of Yeshe Tsogyel within.
I'll describe the tools of the empowerment as I remember he did and
then relay my experience of the rite itself.

The first was a sort of teapot (I forget the technical name he gave it),
which he said was some 700 years old and was a gift to him by a
respected guru in India.  The teapot contained water that would later
be poured into our hand(s) by the 'resident dakini' during the first phase
of the first element ('ritual transmission').  He suggested that we use 
our right hand, cupped in our left, drink the water, and then place our right 
hand on top of our heads to 'seal the spell'.

The second was an ornate container, slightly smaller than the teapot,
which had on it a picture of Padmasambhava ('the Lotus-born', whom
the hand-out literature claims is "the Second Buddha, who brought Tantra
to Tibet").  The Lama said that the container held a piece of 
Padmasambhava's hat.  This would be carried around by the same woman and 
placed successively upon our foreheads, throats and chests.

The third was a smaller container than the first, similarly ornate and in
some ways resembling the first.  It had a picture of his teacher upon it,
inset, in the manner of the picture of Padmasambhava on the first, and
contained a lock of his teacher's hair.

Rinpoche said they respectively symbolized the worlds of form, sound
and vision, and linked directly, it seemed, with the three elements of the
rite as a whole.  The fourth and last was a fossilized conch shell from
Tibet, slightly larger than fist-size.  He explained that Tibet had once
been an island and that there are many such shells to be found there, 
millions of years in age.

The Lama said that he would hold this shell in front of him after the first 
three phases of  ritual and that we were to focus as a group upon it,
realizing the unity of the three previous symbols and their realms of
initiation.  Later he was to mention that the conch shell is a symbol of
dakini energies generally and also represents the world as a whole.

When my Abyss asked him about them later, he explained that his conch
earrings (rings of shell suspended from smaller golden ringlets) were
symbolic of hearing all sounds as his guru and the ringlets of treating 
all sounds as 'golden' (presumably valuable).

This, then, would complete the ritual element of the empowerment
(transmission through form).  The second would be transmission
through sound and he would be chanting and using the other tools
(drums, dorje) at that time.  The third and final element of the 
empowerment was to be verbal, the transmission through mind, the 
intellect, by explanation.

With that (described at a very comfortable pace) he began
singing/chanting, playing his bell and the largest one-handed
drum.  A few of his apprentices had drums of their own and as the rite
progressed they joined in with some of the playing and chants.
He played the large drum and the bell during the form element, 
'charging' each of the tools and handing them to the woman.
She took them around to everyone, as he'd explained.

During the first phase - the one involving the teapot and water -
I'd got it in my mind that the right hand was for me not an appropriate 
cup, and that I would instead use my left as this was more connected 
with my feminine energies.  The guru had suggested the right, 
or, if one did not mind the inefficiency of it, both hands.  Everyone I 
saw receive the water did so as recommended, and when it came time for 
me, the resident dakini did not seem to mind my variation.

This was as much a test of their flexibility as it was my attempt to address
the dissonance in our symbolic associations.   It was in fact a crux of the 
rite for me, and as she moved on I completely relaxed, perhaps self-
satisfied in my individualistic expression.

The other tools were charged and brought around as the Lama had explained,
and when he held up the conch shell we knew that the ritual, or formal
element of the empowerment, was crystallizing.

Rinpoche then proceeded to chant in rhythmical fashion and began using
the other, smaller drums as well.  They were of successively descending 
size, each about half that of the previous.  At this time he chanted/sung 
a long mantram that was repeated at successively increasing speeds,
in parallel with the velocity and pitch of the drumming, perhaps doubling
it each time.

The effect was quite remarkable.  Once focussed upon the sometimes 
jarring large drum and the repeated chant, it was a geometric progression 
of emotional and sonic energy.  At its height, the chant was almost 
incomprehendably verbalized, virtually slurred, yet still recognizable 
and intense.

Stepping down the velocity and pitch while moving back to larger drum sizes,
he came back to the largest and then stopped, moving on to the last element
of the empowerment, that of explanation.  At this time he asked the woman
who had functioned as resident dakini to read from two handouts regarding
the envisionment and the meaning of Yeshe Tsogyel's appearance within it.
These documents are appended in Part II: Readings.

He later explained his use of terms such as 'awareness spell' (as a
translation for 'mantram') and 'envisionment'.  Rinpoche preferred the
the latter to the now commonly used 'visualization', and did not mean
by it intentional imagination so much as a complete experience of BEING
the deity which arises out of a state of focussed calmness (sunyata).
The envisionment is unfashioned by the conscious mind yet prepared for 
by attaining the state of emptiness, the awareness spell acting as a 
kind of 'mind protection'.

The Lama then led the chanting of an awareness spell which he associated
with the practice of allowing the upwelling of the energy of Yeshe Tsogyel.
Aside from a short question/answer session during which he mentioned the
upcoming retreat which would focus on the practices used to attain this
state of emptiness, of sunyata, this concluded the empowerment.

Lisa and I sat and waited for many of the people to leave, assisted with the
cleanup of the area, examined some of the literature and the books in the
library, and then commenced our journey homeward, frequently gazing upon
a large and pregnant Luna coursing through the clear and starry skies.

The Nyingma School of tibetan tantra is, I find, most closely aligned
with my own path.  While last night's event was quite inspirational
and instructive, I do not feel moved to apply for Apprenticeship at
this time.  These two feelings encompassed the entire event
for me - admiration and satiation.

____________________________________

This concludes the reflections on the Yeshe Tsogyel empowerment.
Part II includes materials received that evening and supplemental
notes and comments regarding the tradition as a whole.

Completed 930524.

[email-masked]
Tyagi Nagasiva
House of kAoS
871 Ironwood Drive
San Jose, CA 95125-2815