Master Hua on Cultivation

Cultivating virtue, generosity, renunciation, wisdom, energy, patience, truthfulness, resolve, universal love, equanimity, compassion.
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Nicholas
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Re: Master Hua on Cultivation

Post by Nicholas »

Memories from an early Western disciple who became, and still is, a Bhikshu:

http://www.drbachinese.org/vbs/publish/ ... 00p024.pdf

An excerpt:
He listened to my story [of a nightmare in Hell] for a moment and then took the conversation in a different direction. He told me to listen carefully. He said, “I am not just the teacher you see in this body. I am Confucius, I am Lao Tzu. I am Bodhidharma. You do not recognize me. I am not just similar to them. I am not telling you this by analogy. This is the truth.”
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
Brahma Das
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Re: Master Hua on Cultivation

Post by Brahma Das »

Image
True Obesancies to the Great Spiritual Master Hua!

Om Mini Muni Mahamuni Soha!

When I look into His eyes I see the Great Original Ancestor!

:anjali:
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Nicholas
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Re: Master Hua on Cultivation

Post by Nicholas »

Master comments on some lines of Lao Tzu:

http://www.drbachinese.org/vbs/publish/ ... 8p012e.pdf

He begins like so:
The reason why we study the Buddhadharma is so that we can cultivate the Way, the Tao. The reason we cultivate the Tao is to accomplish Buddhahood. You absolutely have to cultivate the Tao in order to accomplish Buddhahood.
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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Nicholas
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Re: Master Hua on Cultivation

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Avoiding deviant gurus - from his commentary on Avatamsaka Sutra, chapter 40:
Deviant teachers are those whose knowledge and views are improper. Unable to teach proper knowledge and views, they cause people to enter demonic states. Deviant knowledge and views are equivalent to darkness, while proper knowledge and views are a shining light.

I have said this many times before:

The bewildered transmits his bewilderment,
Passing on his knowledge so that neither understands.
The teacher falls into the hells,
And the disciple follows crashing his way in.

This is what happens when a deviant teacher speaks. In an improper teaching, the deviant teacher may tell you to take some drug in order to experience "the void," and after you have done it he will certify you, saying, "This is the void. You have experienced what the void is like. You are certified to a particular stage -- you have reached the Fourth Dhyana."
The Fourth Dhyana is nothing special, and neither are the First, Second, or the Third; they are very ordinary. But by taking this drug, this person has certainly not reached the Dhyanas, and yet the deviant teachers says, "You've obtained the void. Your are the same as the Buddha. Being a Buddha is not much different from this." This is an example of how one causes people to have mistaken knowledge and views and to take the wrong road. This is called bewilderment.

When bewildered, you do not understand; you are mixed up. "Bewildered" means to be totally disoriented or confused so that you do not know anything. Confused teachers want others to study their confusion. This is the meaning of "The bewildered one transmits his bewilderment, passing on his knowledge so that neither understands." One person becomes confused; neither the teacher nor his disciple understand anything.

Why are they confused? If a confused person transmits his confusion to another person, they both become confused. This is the case of the blind leading the blind. The blind person feels he can see the way, but in fact he cannot.
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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Nicholas
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Re: Master Hua on Cultivation

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Speaking about wiping away all afflictions is very easy, but doing it is very difficult. You might say that you have rid yourself of afflictions, but still your afflictions return. You might with to cut off your afflictions, but still you cannot. Who knows for how many great aeons you have had intimate conditions with your afflictions? Therefore, although you may want to leave them, you cannot. Why not? Because you have no wisdom; because you have stupidity. Only people with wisdom can destroy all their afflictions without exception.

Listening to the Sutras and hearing the Dharma, we study our originally existent wisdom. Although we call it "studying our originally existent wisdom," we still do not acquire this wisdom by hearing the Dharma. This wisdom is something we already have, but because we have not used it for a long time, we have forgotten it. Now, by hearing the Sutras and listening to the Dharma, our extremely profound originally existent Prajna wisdom is uncovered, and when our wisdom arises, afflictions and stupidity disappear. If you do not go along with stupidity and afflictions, they will not have any place to dwell.

Where do afflictions and ignorance dwell? They only dwell in darkness. If you have light, they cannot remain, and they will run off and disappear. What is light? Light is wisdom. What is darkness? Darkness is ignorance. If you have no ignorance, you will have no afflictions, and you will give rise to the light of real wisdom. Why do people become afflicted? Because they do not understand. If they understood, they would not have any afflictions.
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
Brahma Das
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Re: Master Hua on Cultivation

Post by Brahma Das »

Why do people become afflicted? Because they do not understand. If they understood, they would not have any afflictions.
What about those who understand greatly, and then fall due to worldly mindedness? Even having once had a great Spiritual Position, one can fall greatly even after eons of Spiritual Practice if they do not at least reach the stage of no regression, and abide there. So there is a deeper understanding one needs. But is it only understanding that can keep one from falling? I guess if one encompasses compassion, care, Love, Bodhicitta, and by far Buddhahood into the term understanding then that is correct. It is a perfect variation to say that one who understands fully with that in mind and Soul will not fall away, ever, because such understanding comes with Metta, if it is true understanding. Otherwise it is just material. So we must Unite ourselves with the mind of the Dharma and work for our Enlightenment with Love and compassion for others. Aum.
Brahma Das
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Re: Master Hua on Cultivation

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Nicholas wrote: Fri Oct 30, 2020 5:03 pm
Sutra:

“You are still not aware of the subtle demonic events that
can occur when you cultivate shamatha and vipashyana....
A demonic intrusive entity, while rebuked, contained, and even judged and punished righteously still can affect one. It is like a person standing in front of you yelling obscenities, you are not the source of the problem but you are still affected while they are still yelling. So therefore one must qualm the fire thst rages in the heart of that person with the water of the Dharma. The same is with demonic intrusions upon our minds and our lives, with the Thunderbolt of the Dharma, one can instill into someone who is completely unaware of the Light that Buddha shines to a Kingdom not of this world so Nirvanic and free from suffering they may find the true meaning of their life and attain Enough Bodhicitta to come to Enlightenment. The negative entities who bother us, are often doing it because it is a broken cry for help for them, and we are only putting up with it so we can help them, we don't have to take on that karma. I am so happy Spiritual Master Hua has taught His disciples how to discern the bad from the good, to bring them to the Ultimate Peace that Buddhahood offers. Om.
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Nicholas
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Re: Master Hua on Cultivation

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More about demons pestering - but only if you have cultivated well:
If you do not cultivate the Way, demons will not come after you. But if you do cultivate, then demons will find you. Why? Demons are just like bandits. Bandits do not rob poor people, because they know that poor people have nothing worth stealing. When you do not cultivate the Way, you are like a poor person, but to cultivate the Way is like getting rich. If you are rich, then day and night the bandits will wait for the opportunity to rob you. Thus there are demons when you cultivate the Way. It is said,

Demons polish the True Way;
With the True Way, demons come.
The more they polish, the brighter you become;
The brighter you become, the more you should be polished,
Polished like the autumn moon
Which shines on the hordes of demons in space.
Illuminated, the demonic hordes disperse,
And the original Buddha appears.

This verse says that demons polish a person who cultivates the True Way. If you have even the slightest bit of sincerity and honesty, demons will come to polish and test you. Therefore, the next line says that with the True Way, demons come. If you truly cultivate, then there will be demons. The more you are polished, the brighter your light becomes; the brighter you become, the more you should be polished. The demons test you again and again until your light shines like the autumn moon, the full, bright, harvest moon. This light then illuminates all of the hordes of demons. If you have true and actual wisdom, you can illuminate the hordes of demons. You will recognize all of them. And when a demon comes, you will recognize it. When the demonic hordes are illuminated, they disperse. Illuminating the demonic hordes refers to the light of your wisdom which illuminates the demons so they all run away. Then the original Buddha appears--the original Buddha comes forth.
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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Nicholas
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Re: Master Hua on Cultivation

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Good that can be seen is not true good.
Evil that is concealed is great evil.


Do not seek a reward for your giving. Always be kind to everyone, yet do not seek a reward or have second thoughts about it. After you have given someone something, do not have regrets and think, "That's really too bad. I shouldn't have done that." If you are going to give, then give; the things of the world should be used, not stored away.

"Good that can be seen is not true good." If you do a good deed and want others to know about it, then it is not true good. Why? Because you are greedy; you are greedy for reputation, and you hope people will say, "That person does good deeds. I've seen him do them." To get your reputation going, you talk about the good deeds you have done so that everyone will know about them. You put your advertisement in the newspaper. This is not true goodness, but a false appearance. But even though it is false giving, it nonetheless has a little good to it, and gradually it can become real, so that you do not do what is false.

"Evil that is concealed is great evil." To do bad deeds and fear that people will know about them is to make the evil even greater. If you do good deeds hoping others will see them, it is not pure good. Should you then do good in secret so that others will not know? No. This is not necessary. You do not need to let others know, and you do not need to conceal it from others. If you want to do something in secret so others will not know, you are still seeking something. You are seeking the reputation of a person whose good deeds are not known by others. This is making an advertisement for yourself.

Then how should you be? Cultivating the Way is right here. You should not advertise yourself, nor should you be secretive. Just do things as if they amounted to nothing. When you do things, do them as if you were not doing anything. If you do things and tell people about them, you have greed. However, to conceal your acts is another manifestation of greed. Then what should you want? You should prefer that others not know that you do good deeds.

This is where it becomes difficult, for whether or not you want people to know about our good deeds, you still have an attachment. Then how should you be? Do things as if they were nothing. Do not be attached. Do not be concerned whether other people know or don't know. You should think, "I've done this deed as if I haven't done it." because if you hadn't done it, how could you have thought of liking fame or disliking fame? You couldn't. If you hadn't done it, there wouldn't be anything at all. Just that is pure, good karma. Pure karma is pure Dharma. The power of good karma purifies everything. This power is especially great.
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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Nicholas
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Re: Master Hua on Cultivation

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Comments on a line from the Avatamsaka Sutra, which he lectured for nine years.
The power to subdue all demons.
"To subdue demons" means to prevent them from bothering you as you cultivate the Way. It means to transform them so that they become your Dharma protectors. There are many kinds of subduing. You can subdue them with our spiritual powers, subdue them with principle, or subdue them with your virtuous practices. You can subdue them with your samadhi power, subdue them with wisdom, or subdue them with the power of your discipline. There are many different ways to subdue the demons.

There is not just one kind of demon. There are heavenly demons, earthly demons, demons among people, weird demons, and terrifying ghosts. There are also the demons of states, sickness demons, and demons of your self-nature. External demons, heavenly demons, earthly demons, demons among people, ghostly demons, and li mei and wang liang demons are hard to subdue. But the demons of your self-nature are not easy to subdue, either.

They are always present in your mind, and they cause you to break the rules. The most difficult demons to subdue are the demons of your self-nature. If your precept-maintaining power is solid, if you have precept power which is proper, then when all the demon kings come to bother you, their demonic methods will not work, and they will not be able to move you. If you have samadhi power, you will also be able to subdue all demons. So it is said,

If a big mountain collapses in front of you, you are not afraid.
if a beautiful woman appears before you, you do not move.

The most difficult thing for a person to resist is sexual desire. Whether you are a man or a woman, it is difficult to remain calm when the demon of sexual desire comes. The sex demon may send a common person to trouble you, or it may send a transformation body to do its work, or it may vex you in your dreams. You may not move when it sends transformation bodies or people, but when it comes to bother you in dreams, to steal your jewels, it is very difficult not to move. In a dream the demon of sexual desire may come as a real beauty to seduce you. If you do not have any samadhi power, you will be disturbed by it.

If you are a man, the sexual desire demon will appear as a woman. If you are a woman, it will appear as a man. When it manifests as a man, it will either appear as a very handsome man or as the person the woman most likes. At this point, if a woman's samadhi power is insufficient, she will be turned by this demonic state. If you have samadhi, you will not be moved by demonic states.

To further explain the meaning of "demon": it refers to the Sanskrit term Mara, which means "murderer." Demons specialize in disturbing people who cultivate the Way. If you wish to cultivate the Way, demons will want to disturb your karma in the Way. So we must talk about the power to subdue all demons. What else can you use to subdue demons? Mantra power. If you hold mantras to perfection, you can subdue all demons. If you bow to Sutras to the point that you have a response, you can also subdue all demons. Because there are many kinds of demon kings, there are many methods to subdue them. The important question is whether you can use these methods.
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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