Tag Archives: meditation

What Value Meditation?

  1. (Chapter II verse 8) Those who see the Muni so serene and beyond birth and death will be cleansed of attachment, stainless both in this world and in the other.

The Muni (Enlightened Sage) is not like others and never takes his cue from defiled dharmata. All karmic-ties have been severed and thus no longer confer imprisonment within the three-times. The skandhas no longer rule over him and thus he stands triumphant upon the crushed head of Mara. His domain is deathlessness itself—clear of all attachment and free to journey through countless Buddha-fields upon the Mind-Steed. read more

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Praxis: Part I

(Hakeda)

Part 4 

On Faith and Practice 

Having already discussed interpretation, we will now present a discussion of faith and practice. This discussion is intended for those who have not yet joined the group of beings who are determined to attain enlightenment.  read more

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Nichiren Nights and the Great Tendai Sun

From this series on the Lotus Sutra it’s not hard to imagine why mystical-movements evolved from its teachings. The Japanese Tendai-School has its roots within the Chinese Tiantai Tradition and was established by a monk named Saichō, whom like his Shingon counterpart, the great Kūkai, had traveled and studied first hand in China. While Saichō emphasized encompassing many forms of Buddhist practice under the canopy of the Lotus Sutra, it was long after his death that Tendai-Buddhism evolved into a highly intricate esoteric-system based on the vehicle of the Lotus Sutra. The Great Mahāvariocana Buddha became center-stage as one entered into cosmic-union with this Great-Buddha of the Mystical Sun through the three mysteries: the forming of mudrās or elaborate hand gestures; the chanting of sacred mantras, or dhāraṇīs; and the daily contemplation and meditation with Buddhist-deities, or symbols bearing the mark of the deities, usually through mandalas that could be outwardly created or inwardly visualized. Tendai-Buddhism also utilizes the “Lotus Repentance Meditation”, its purpose is to bring about satori, or the spark of enlightenment. One such example of the meditation; ceremony runs as follows: read more

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A Lay-Out from the Dragon Mind of Zen Tarot Card Set

A Photo of the Dragon Mind of Zen Tarot shows how these can be made and completed as laminated sets. The actual cards look better than the pic (don’t have the best camera) and are great for daily meditation. The two Black Dragon-Eye Mandala cards portrayed are what appear on the back-side of all the cards. This is a nice arrangement in that once your meditation on the card is complete, the card can then be turned-over and you can engage in Pi-Kuan with the Black Dragon-Eye Mandala. It’s a powerful effect actually holding the mandala in your hand. read more

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Fusion

iii. 3. First-range Samadhi

3.3 Total Mind Absorption

Swami Venkatesananda translates this sutra as:

When the field of observation and the observing intelligence merges as if their own form is abolished and the total intelligence shines as the sole substance or reality, there is pure choiceless awareness without the divided identity of the observer and the observed – that is illumination. read more

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Right Posture

ii.46-48 Postures favorable for meditation

2.46 Asana, or comfortable postures

Asana means a steady and comfortable posture. By and large these next sutras highlight the importance of Hatha Yoga. Today this “body-positioning yoga” is what one considers “all-things-yoga” to be in today’s body-obsessed culture. Yet, Patañjali had more in mind than glorifying body positions and its accompanying overt-pridefulness. This is good news for those searching for that “balanced” stance needed for meditation. Those brothers and sisters who are overly attached to their zazen posture might find this sutra an affront to their over-zealous position in stressing zazen as the be-all of everything. While zazen can be a chosen means for meditation, one would hope that the adept in this regard is indeed experiencing this “Asana”, or comfortable position—comfortable in the sense that it does not inflict any undue stress on the body and mind. Patañjali accentuates moderation in this regard; one’s posture should be supple rather than rigid. Sri Swami Satchindananda, in his edition of the Yoga Sutras, offers the following little story: read more

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Contemplative Sojourn

Greetings from the blogger here at Unborn Mind Zen

It’s that annual-junction wherein my time apart from active blogging begins. Since my last contemplative sojourn a lot of new material has been blogged: the Diamond, Heart, Platform, and the Surangama Sutras have been covered. Series on the Zen Masters Huang Po and Bankei have been offered, along with the beginning of a perpetual-series on the Wisdom from the Masters. Teachings from Tozen have been added as well. This last blogging-season began last August with a singular series entitled, “The Lankavatarian Book of the Dead”, exploring in-depth the nature of the six “Bardo Realms” that also encapsulated a breakdown of the Five Wisdom Tathāgatas, or the Five Dhyani Buddhas; this provided a foundation for the Noble Ascent through the Ten Tathatic-stages of Mind Development, designed to better help navigate the final Bardo-stages of the Dharmatā thus avoiding the latter stages of Re-becoming or Rebirth. read more

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Mañjuśhrī’s Chair

Hui Hai (720-814) 

Q: How is the fundamental Dharma to be practiced? 

A: Only through meditation and dhyana contemplation in samadhi. The Dhyanaparamita Sutra says: “To seek the wisdom of Buddha, you need both dhyana and contemplation. Without dhyana and contemplation together, thought will be disordered and break the root of goodness.” read more

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Fatal Obstructions

(Yampolsky) 

“Good friends, in this teaching from the outset sitting in meditation does not concern the mind nor does it concern purity; we do not talk of steadfastness. If someone speaks of ‘viewing the mind,’ [then I would say] that the ‘mind’ is of itself delusion, and as delusions are just like fantasies, there is nothing to be seen. If someone speaks of ‘viewing purity,’ [then I would say] that man’s nature is of itself pure, but because of false thoughts True Reality is obscured. If you exclude delusions then the original nature reveals its purity. If you activate your mind to view purity without realizing that your own nature is originally pure, delusions of purity will be produced. Since this delusion has no place to exist, then you know that whatever you see is nothing but delusion. Purity has no form, but, nonetheless, some people try to postulate the form of purity and consider this to be Ch’an practice. People who hold this view obstruct their own original natures and end up by being bound by purity. One who practices steadfastness does not see the faults of people everywhere. This is the steadfastness of self-nature. The deluded man, however, even if he doesn’t move his own body, will talk of the good and bad of others the moment he opens his mouth, and thus behave in opposition to the Tao. Therefore, both ‘viewing the mind’ and ‘viewing purity’. will cause an obstruction to Tao.” read more

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A Day in the Life

A day in the “apparent” life of a Lankavatarian is just that…it transcends all notions of apparency that usually dwarfs most people between the ironclad mountains of realism and nihilism. As such, a Lankavatarian is “marked with the mark of suchness.” “I focus on the personal realization of detachment, on transcending deluded views, on transcending the views of what exists or does not exist that are perceptions of one’s own mind, on obtaining the threefold liberation, on being marked with the mark of suchness, on examining self-existence based on personal realization, and on transcending the views of the existence or nonexistence of what is real.” (Red Pine, pg. 195) Suzuki marvelously breaks this understanding down in his monumental work, Studies in the Lankavatara Sutra: read more

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