Кагью или Дзэн?

КИ · 3Д Зарегистрирован: 17.02.2005 Суждений: 49290

Что еще за прыгательные дхармы такие???

test · 一心 Зарегистрирован: 18.02.2005 Суждений: 18706

Что еще за прыгательные дхармы такие???

КИ · 3Д Зарегистрирован: 17.02.2005 Суждений: 49290

А, ясно, это непостепеньщина.

test · 一心 Зарегистрирован: 18.02.2005 Суждений: 18706

А, ясно, это непостепеньщина.

test · 一心 Зарегистрирован: 18.02.2005 Суждений: 18706

7. The Meaning of "Maintaining the One Without Wavering" in the JTFM

The JTFM claims that in the practice of shou-ipu i "the trainee is able to clearly see the Buddha Nature and quickly enter the gateway of meditation."¹³² The text describes this practice as follows:

Цитата:

A.
First, taking the body as the fundamental [focus of one's attention], one should cultivate a detailed contemplation of the body. Also, the body is the amalgam of the four elements (i.e., earth, water, fire, and wind) and the five skandhas (form, feelings, perceptions, impulses, and consciousness). It is ultimately impermanent and will never achieve autonomy (tzu-tsai). Although it has not yet been destroyed, it is ultimately nonsubstantial. The Vimalakirti Sutra says: "The body is like a floating cloud—in an instant it disappears."¹³³
Further, one should constantly contemplate one's own body to be nonsubstantial and pure¹³⁴ like a shadow, which can be seen but not grasped. Wisdom is generated from within the shadow. Being ultimately without location [of its own, wisdom] is unmoving and yet responds to things, inexhaustible in its transformations. It generates the six senses out of nonsubstantiality. The six senses are also non-substantial and serene, so one should realize that their six respective realms of sense perception are [illusory, like] dreams or phantasmagoria.
When the eye sees something, there is no "thing" within the eye. When a mirror reflects a face, it may be perfectly distinct, but this is an image (lit., a "shadow of the form") manifested in space, and there is not any "thing" within the mirror. You should understand that a person's face does not enter into the mirror, nor does the mirror enter into the person's face.¹³⁵ One should understand by this detailed consideration that mirror and face fundamentally do not exit or enter or go or come. This is the meaning of Tathagata (ju-lai, "Thus-come One").
According to this analysis, within the eye and within the mirror there is a fundamental and constant [state] of nonsubstantiality and serenity. The illumination of the mirror and the illumination (i.e., perception) of the eye are identical. Therefore, [the eye] has been used as a comparison. The meaning of the nose, tongue, and other senses is the same. Know that the eye is fundamentally nonsubstantial and that all visible form must be understood to be "other-form" (t'a-se).¹³⁶ When the ear hears a sound, understand this to be an "other-sound." When the nose smells a fragrance, understand this to be an "other-fragrance." When the tongue distinguishes a taste, understand this to be an "other-taste." When the mind apprehends a dharma, understand this to be an "other-dharma." When the body experiences a feeling, understand this to be an "other-feeling" . . .

B.
To "maintain the One without wavering" is to concentrate on viewing a single thing with this eye of nonsubstantial purity, to be intent on this constantly and motionlessly, without interruption, day and night. When the mind tries to run away, bring it back quickly. Just as a line is tied to the foot of a bird to retrieve it if it tries to fly, you should view (k'an) [that thing] all day long, without cease. The mind will then become completely settled . . .
When studying archery, one first shoots at a large target, then a medium-sized one, then a small one then the bull's-eye, then a single hair, then one-hundredth of a hair. Then one shoots each arrow into the haft of the previous one, [each arrow] supported, haft by haft, without any of them falling. This is a metaphor for spiritual training, in which one fixes the mind [on a single object] thought after thought. Continuing this in successive moments of thought without any temporary [diversion], one's correct mindfulness is uninterrupted. One is correctly mindful of the immediate present . . .¹³⁷
Furthermore, if the mind activates (ch 'i) its cognitive [functions] (chueh) in connection with some sense realm separate from itself, then contemplate the locus of that activation as ultimately nonac-tivating (pu-ch'i). When the mind is conditionally generated, it does not come from [anywhere within] the ten directions, nor does it go anywhere. When you can constantly contemplate [your own] ratiocination, discrimination, false consciousness, perceptions, random thoughts,¹³⁸ and confused [states of] mind as nonactivated, then [your meditation] has attained gross stability. If you can stabilize the mind and be without further conditional mentation,¹³⁹ you will be accordingly serene and concentrated and will also be able accordingly to put an end to [your present] afflictions and cease the production of new ones. This is called emancipation.
If you can view the mind's most subtle afflictions, agonized confusions, and dark introspections and can temporarily let go of them and gently stabilize [your mind] in a suitable fashion, your mind will naturally attain peace and purity(?).¹⁴⁰ Only you must be valiant, as if you were saving your head from burning. You must not be lax! Make effort! Make effort!

C.
When you are beginning to practice seated meditation and mind-viewing, you should sit alone in a single place.¹⁴¹ First, sit upright in correct posture, loosen your robe and your belt, and relax your body by massaging yourself seven or eight times.¹⁴² Force all the air out of your abdomen, so as to become like peace itself, simple and calm. By regulating the body and mind one can pacify the mind (hsin-shen). Therefore, being completely effaced in profound obscurity,¹⁴³ one's breathing becomes tranquil and the mind gradually regulated.¹⁴⁴ One's spirit (shen-tao) becomes clear and keen, one's mind (hsin-ti) bright and pure. Observing distinctly, both interior and exterior are nonsubstantial and pure,¹⁴⁵ so that the Mind Nature is quiescent. When it is quiescent, the mind of the sage will be manifest.
Although formless in nature, the virtuous fidelity [of the mind of the sage] is always present. The [functioning of the] abstruse numen cannot be exhausted and always maintains its brilliance: this is called the Buddha Nature.¹⁴⁶ He who sees this Buddha Nature transcends birth and death forever and is referred to as a person who has escaped the world. Therefore, the Vimalakirti Sutra says: "With a sudden expansiveness one retrieves the Fundamental Mind."¹⁴⁷ How true these words!

...
        Later in the LCSTC, the parent text in which the JTFM is found, the practitioner is advised to "sit upright in correct position on a flat [place with an unobstructed view], relax the body and mind, and distantly view the character 'one' (i, essentially a straight horizontal line) at the very edge of space."¹⁴⁸ This symbolic visualization is of much the same kind as the visualization of the sun recommended in the Hsiu-hsin yao lun. In this case the practitioner is- identifying himself with the unity of all things. Other passages in the text, however, imply that the "One" of "maintaining the One" is equivalent to nonsubstantiality and should not be grasped too insistently.¹⁴⁹
        At any rate, the practical explanation of "maintaining the One without wavering" is that one is simply to contemplate every aspect of one's mental and physical existence, focusing on each individual component with unswerving attention until one realizes its essential emptiness or nonsubstantiality. The interesting aspect of this regimen is, paradoxically, its apparent conventionality. Although further examination will reveal significant differences between this and traditional Buddhist meditation practice, the description given so far would apply equally well to the most basic of Mahayana techniques: the insight-oriented contemplation of the nonsubstantiality of the body.
        Although this type of contemplation is the common property of virtually all schools of Mahayana Buddhism, its presentation here differs in at least two ways from that found in more traditional texts. First, no preparatory requirements, no moral prerequisites or preliminary exercises are given. Instead, one moves directly into the practice of contemplation. Second, the technique of "maintaining the One without wavering" is in itself completely without steps or gradations. One concentrates, understands, and is enlightened, all in one undifferentiated practice. These differences may appear to be of little consequence to modern readers, whose cultures generally emphasize instant gratification and success. But it is important to remember that the traditional practice of Buddhist meditation involved a highly articulated system of moral prerequisites and contemplative techniques. Hence these two differences represent fundamental distinctions from the traditional practice of Chinese Buddhist meditation.
        The JTFM thus contains the first explicit statement of the sudden and direct approach that was to become the hallmark of Ch'an religious practice. Nevertheless, the following passage indicates that this text had a complex attitude toward meditation:

Цитата:

Do not [practice] mindfulness of the Buddha, do not grasp the mind, do I not view the mind, do not measure the mind, do not meditate, do not contemplate, and do not disrupt [the mind]. Just let it flow. Do not make it go and do not make it stay. Alone in a pure and ultimate location (i.e., the absolute), the mind will be naturally bright and pure.
Or you can view it clearly, and the mind will attain brightness and purity. The mind will be like a bright mirror. You can [do this for] a year, and the .....

miha · умер Зарегистрирован: 12.03.2005 Суждений: 4540

1) наблюдать за дхармами непостепенщины?
2) наслаждаться тем, что практикуешь непостепенный путь?
3) прыгать за пределы феноменального?
4) не практиковать долгий путь, а сразу просветлиться?
5) ни о чем не думать?
6) думать о пустоте?
7) наблюдать за окончаниями слов?
8) наблюдать как иссякает речь?

Джон Ли

И здесь дзена нет....

test · 一心 Зарегистрирован: 18.02.2005 Суждений: 18706

И здесь дзена нет....

Джон Ли

Джон Ли пишет:

И здесь дзена нет....

Здравствуйте ув. дурак, который ищет дзэн вне себя.

test · 一心 Зарегистрирован: 18.02.2005 Суждений: 18706

test пишет:

Джон Ли пишет:

И здесь дзена нет....

Здравствуйте ув. дурак, который ищет дзэн вне себя.

До свидания ув.учитель, который пехает дзен в других!

Еремей

Для нас даже не родственники являются привязанностью, а само наличие этих верёвок.

Еремей

А, ясно, это непостепеньщина.

Джон Ли

КИ пишет:

А, ясно, это непостепеньщина.

test пишет:

но наблюдай эту дхарму прыжка (букв. 'препятствия' или же 'перескакивания').
У тела как у полого бамбука нет [реальной] субстанции.

В данном контексте выражение "дхарма прыжка" можно воспринимать, как указание на прыжок за пределы мира форм.
(Из рупакая в арупакая.) Психологический смысл этого в том, что рупакая ассоциируется с эго и бессознательным, а арупакая - с суперэго и коллективным бессознательным. В результате мы можем уравновесить в своем созерцании мир желаний, формы и за пределами формы. Если КИ ранее писал о необходимости освобождения от желаний, здесь речь идет уже об освобождении от эго и коллективного бессознательного. Характерный пример образа суперэго, стерегущего коллективные интересы, - чучело. Вспомните на досуге фильм "Чучело", мысленно заменяя "чучело" на коллективное бессознательное. Важным моментом там является сожжения платья (формы) главного персонажа, для утверждения доминирования суперэго.
Чем-то похоже http://dharma.org.ru/board/post20349.html#20349
Фактически эта "дхарма прыжка" не сильно отличается от не-формы в триаде
не-мысль, не-форма, не-привязанность у Шестого Патриарха.

Еремей

Джон Ли пишет:

И здесь дзена нет....

Здравствуйте ув. дурак, который ищет дзэн вне себя.

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