http://fayun.org Fa Yun Info Web - Master`s Teaching FYM_FEED Fa Yun Info Web. All Rights Reserved. 117 102 http://fayun.org/ http://fayun.org/images/01.jpg http://fayun.org/index.php&p=master-s-teaching&id=98 (98) The Yogacaryabhumi Sastra expounds the profound meaning of Ch��an (Zen) thoroughly. If we are serious in studying the Yogacaryabhumi Sastra, clarity will appear and we will conclude ��that should be the correct way of learning Ch��an (Zen).�� With this mindset, we will not be swayed by what other people may have said about learning Ch��an (Zen). http://fayun.org/index.php&p=master-s-teaching&id=97 (97) I respect everyone and don��t belittle anyone! http://fayun.org/index.php&p=master-s-teaching&id=96 (96) Practicing contemplation of the impermanent mind, the third of the Four Foundations of Mindfulness, can transform your life. Life is your own creation. If you transform your mentality, you also transform your life. http://fayun.org/index.php&p=master-s-teaching&id=95 (95) We have to remember not to activate the angry and greedy mind as a means of communication. If we cannot use compassion and prajna wisdom to talk to each other, at least, we can use the attitude of a peaceful mind and abandon greed and anger. http://fayun.org/index.php&p=master-s-teaching&id=94 (94) Is it a matter of concern whether one achieves meditative concentration or not? If a person achieves meditative concentration, his mind will be very powerful. On the other hand, if a person has no such achievement, his mind would be powerless and easily disturbed. If you want to achieve the Noble Path, you need to have a powerful mind. Therefore, if you want to attain the Noble Path, you need to have good preparation and be able to develop meditative concentration. This is one thing you ought to do! http://fayun.org/index.php&p=master-s-teaching&id=93 (93) We have no ability to achieve the ultimate truth without the help of the written language of Dharma. We ought to learn the Dharma through language and written characters; we will then be able to accomplish the in-depth understanding of dependent arising and emptiness. It is the learning process of the so-called listening, reflecting, and cultivating. We cannot remove ourselves from the forms of language and written characters, because we have no such ability yet. It is not to say that it��s not right to learn the Dharma without the help of language. It is because you have not yet such qualifications. It would be wrong thinking and wrong views if a beginner intends to remove from the forms of written characters and has no intention to learn the Sutras, Vinaya (precepts), and Sastra (discourses). http://fayun.org/index.php&p=master-s-teaching&id=92 (92) It is referred to by the Mahaprajnaparamita sutra that all phenomena are empty meaning that all phenomena are empty of self nature. This is a common way of expressing the rationale of emptiness of all phenomena. The teaching about emptiness in the Consciousness-only school, such as the ��meaning of consciousness-only�� taught in the Lankavatara Sutra, leans toward the illusive discrimination of the mind as empty in nature. It is also the teachings of ��consciousness-only and without true meaning�� and ��false thoughts have no self nature�� which leans toward the empty nature of the illusive discrimination of the mind. It is not the teaching that all phenomena that arise from conditional causation are all empty. However, ��false thoughts have no self nature�� can also be considered as the teaching of dependent arising. It is because false thoughts also arise from conditional causation. Even in the teaching of ��consciousness-only and without true meaning,�� the activation of consciousness also arises from conditional causation. Therefore, in the overall form, both teachings about emptiness have no difference, although the emphasis of teaching emptiness between The Madhyamika Sastra and Consciousness-only school is somewhat different. http://fayun.org/index.php&p=master-s-teaching&id=91 (91) ��Samatha�� is to practice ��serenity.�� The success of samatha is called meditative concentration. ��Vipassana�� in Chinese is called ��contemplation.�� Contemplation is a matter of reflecting. It is to use our mind to reflect the rationale of the teachings. Is it difficult to carry out these methods? Not at all. It is practical and feasible to all of us. All we have to do is to practice Samatha and Vipassana repeatedly. Gradually, we will achieve the forbearance of no dharma arising and thus, the Noble Path. http://fayun.org/index.php&p=master-s-teaching&id=90 (90) It is true that it would be easier for you to purify your mind if you could find an untainted place to practice the Dharma. If you were living in a confused and disorderly place, you can still practice the Dharma. However, to be able to ��live in the dust and dirt without being contaminated,�� you need to have a higher level of practice to be able to deal with the conditions. http://fayun.org/index.php&p=master-s-teaching&id=89 (89) The Lankavatara Sutra said: ��erroneous thoughts have no self nature.�� You should remember and reflect the meaning of this teaching frequently. If someone scolds me, I would consider this act as ��erroneous thoughts that have no self nature!�� If someone praises me by saying that ��I am teaching the Sutras very well,�� I would consider it as ��erroneous thoughts that have no self nature.�� This is what it really means. In the Yogacaryabhumi Sastra, the translator used ��Consciousness-only without true meaning�� instead of ��erroneous thoughts have no self nature.�� To my understanding, both statements have the same meaning. They are all created by our discriminating mind in which nothing is real. ��True meaning�� stands for ��circumstances.�� All circumstances are not real and are merely manifestation of our own mind �V ��consciousness only without true meaning��.