The one Thusness recommended me: http://www.tudou.com/playlist/playindex.do?lid=3173479 (go to the end -- Video 35 onwards and click on 心�大�, there are four series)
Other videos:
http://www.tudou.com/playlist/playindex.do?lid=1672155&iid=9857580
元音�人's video was recommended to me by our moderator Thusness. Thusness said it shows "non-dual insight" and "there is deep clarity. :)" Earlier on I thought he was refering to the Heart Sutra cartoon video, but I was mistaken.
(12:29 AM) Thusness: U must watch the second video
(12:34 AM) Thusness: 元音�人
(12:35 AM) Thusness: I will watch all of it.
(12:35 AM) Thusness: If I got time.
(12:38 AM) Thusness: Then u posted wrongly on the buddhism
forum. (AEN: I thought the heart sutra cartoon video was what he was refering to)
(12:38 AM) Thusness: Too bad. He (元音�人) is the level
of practitioner I m looking for.
(12:38 AM) Thusness: But dead liao.
(12:46 AM) Thusness: If u can understand what he said, u will
understand the essence of 5 and 6. (AEN: refering to http://awakeningtoreality.blogspot.com/2007/03/thusnesss-six-stages-of-experience.html)
(12:48 AM) Thusness: One that broke the stage 5 and understand 6
but no philosophical concepts
(12:48 AM) Thusness: Direct experience
(12:49 AM) Thusness: Got to listen more.
(12:50 AM) Thusness: he is the sort of practitioner I seek
for.
(12:50 AM) Thusness: Self liberation
Just found out...
元音�人 passed away 8 years ago at the age of 96 in a sitting position while chanting the Sukhavati. Vyuha Dharani loudly. He displayed no signs of sickness or dying during his last days but foretold his disciples that he will be leaving. When he died many miraculous visions of golden and 5 coloured lights, lotuses, auspicious clouds, etc etc were seen by masses. After his body was cremated there were alot of sharira and sharira-flowers.


元音�人�利


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http://www.yxjs.org/wenji/04_yjytp/01_ztlw.htm
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二○○○年三月三�日
Oh and something interesting, I was looking at Video 19 (second link) and he was explaining that Hui Neng's poem "mirror has no stand" is not yet true enlightenment... this is in line with what my Taiwanese teacher and what Thusness said -- both of whom said that Hui Neng's poem was �空. I even posted Bodhi Tree & Bright Mirror (Part 2), two years ago, where I said
According to a talk by my Taiwanese teacher shown on VCD in my
dharma center which I noted some of what he said a few days ago...
he said that if Master Hui Neng were to be allowed to teach, he
would lead all the zen practitioners into 'Pian1 Kong1' (leaning to
voidness/formlessness). The whole poem is 'leaning to
void/formlessness', every verse of it is talking about void, it is
talking about the formless nature of consciousness. Therefore at
that time, Hui Neng was not suitable to teach yet. This is also
very similar to what Thusness told me over a year ago, which I will
paste the conversation here later.
Thusness on this several years back:
[01:08] <ZeN`n1th> but when hui neng wrote this, is he already enlightened or not yet enlightned
[01:08] <ZeN`n1th> Fundamentally no wisdom-tree exists,
[01:08] <ZeN`n1th> Nor the stand of a mirror bright.
[01:08] <ZeN`n1th> Since all is empty from the beginning,
[01:08] <ZeN`n1th> Where can the dust alight
[01:09] <^john^> not completely enlightened from my perspective. :)
[01:16] <^john^> empty here is not the essence of the nature, but refers to the formless nature of consciousness
[01:01] <^john^> yes he (5th patriarch) told hui neng to go into hiding coz he isn't ready. :)
[01:02] <ZeN`n1th> isn't ready for?
[01:02] <^john^> preaching. :)
[00:59] <^john^> after he came out from hiding, he is entirely different.
元音�人:
神秀说的是æ¸�修,而禅宗是顿悟ã€�é¡¿ä¿®ã€�é¡¿è¯�的圆顿法,所以五祖ä¸�把衣钵给他。å…祖说:“本æ�¥æ— 一物。”这就å��空了。所以五祖说:“也没有è§�性ï¼�”è‹¥ 真è§�性了,五祖为什么还è¦�三更说法,说到“åº”æ— æ‰€ä½�而生其心”å…祖æ‰�大悟呢?这个å�ˆå�改一改:“è�©æ��æ�ƒå�šæ ‘ï¼Œæ˜Žé•œå�‡ä½œå�°ã€‚”现相妙用啊,暂且å�šå�šæ ‘å�°ä¹Ÿä¸� 妨ï¼�“本æ�¥ä¸�染污,说净亦尘埃”。有个清净,还是尘埃。本性是ä¸�垢ä¸�å‡€ï¼Œç©ºæ— ä¸€ç‰©çš„ï¼Œåž¢æ—¢æ— æœ‰ï¼Œå‡€å�ˆä½•æ�¥ï¼�?但现在把这两个å�ˆå�è�”å�ˆèµ·æ�¥äº¦å¾ˆå½“ç”¨ã€‚å› ä¸ºçŽ° ä»£äººæ ¹é’�,ä¸�“å¸¸å¸¸å‹¤æ‹‚æ‹”ï¼Œæ‰«é™¤å¦„ä¹ ï¼Œæ€Žèƒ½æˆ�é�“?ä¸�作“本æ�¥æ— 一物”会,å�ˆæ€Žèƒ½ä¸�著有?所以近人说:å…祖与神秀大师å�ˆèµ·æ�¥ï¼Œå…祖是摩醯首罗一å�ªçœ¼ï¼Œè€Œç¥ž 秀是å�Œç›®åœ†æ˜Žï¼Œä¿¡ä¸�诬也。----- æ¡¥æµ�æ°´ä¸�æµ�
In the E-sangha ,there were people who doesnt recognise the attainment of Master Yuanyin ,especially in the branch of Drikung Kagyu Buddhism
I guess my stand is neutral because I see no conflict with the Zhen Ru xing of the Sentient beings
Currently there isnt any follower of Master Yuanyin in singapore ,so I guess we couldnt seek insight to the Ming Xing Jian Xing [Seeings one Dharma nature ] teaching
Originally posted by bohiruci:In the E-sangha ,there were people who doesnt recognise the attainment of Master Yuanyin ,especially in the branch of Nyingma Buddhism
I guess my stand is neutral because I see no conflict with the Zhen Ru xing of the Sentient beings
Currently there isnt any follower of Master Yuanyin in singapore ,so I guess we couldnt seek insight to the Ming Xing Jian Xing [Seeings one Dharma nature ] teaching
Hmm can you provide a link to the forum? Am unable to find such links.
Watched the first series of 心�大� (See first post). Really good.
Thusness also told me the 2nd part which he says is also important... will watch later.
Updated a post above with pictures of him and his shariras
reminds me of Diamond Guru Huang Nian Zhu ...
then i heard he really know 黃念祖.
http://www.budaedu.org/ghosa/L00106/
/\
interesting quote from 元音�人 :
the idea of vajrayana (even such as achieving the Rainbow body), makes it possible to attain a "Causation" Buddha å› åœ°ä½›, instead of a "Fruition" Buddha 果地佛. "Causation" Buddha å› åœ°ä½› is around a First Ground "Bodhisattva" and that the understanding is similar to that of the Shakyamuni Buddha. "Fruition" Buddha is refering to Shakyamuni or Amitabha Buddha, i.e. an "official" Buddha.
reference:
阿弥陀佛,请师父开示弟å�,密宗里的å�³èº«æˆ�佛所æˆ�çš„ä½›æ˜¯å› åœ°ä½›,还是果地佛?是明心è§�性时所è¯�得的法身佛å�—?
==========
�师回�:
那也是æˆ�å› åœ°ä½›ï¼Œè¿˜ä¸�能æˆ�觉行圆满的果地佛。西è—�红教大圆满有虹光法,是明心è§�性(å�«å½»å�´ï¼‰å�Žä¿®çš„直超三界的法(å�«å¦¥å˜Žï¼Œé¡¿è¶…çš„æ„�æ€�),比禅宗è§�性å�Žå�‘上用功多了个方便,修æˆ�功å�Žèƒ½èº«åŒ–虹光,一般è—�地把修æˆ�身化虹光å�«ä½œå�³èº«æˆ�å°±ã€‚å®žé™…ä¸Šç¦…å®—ç ´æœ«å�Žç‰¢å…³å�Žè™¹å…‰æ³•也包å�«åœ¨é‡Œé�¢ï¼Œæ‰€æœ‰çš„æ³•修到最å�Žéƒ½ä¸€æ ·ã€‚
http://www.myall.com.cn/dispbbs.asp?boardid=13&id=1915
或曰:禪宗大德直è‰ä½›åœ°ï¼Œæ‰€è¬‚ç‰å¦™äºŒè¦ºï¼ŒçŒ¶æ˜¯ä»–æ��è�‰éž‹æ¼¢ï¼Œç¸½è©²æ²’有最後一分無明了。那麼,æ¤ç‰äººç”Ÿè¥¿ï¼Œä¸�é ˆå¸¶æ¥å¾€ç”Ÿäº†å—Žï¼Ÿæ›°ï¼šç¦ªå®—æ‰€è‰æ˜¯ç�†å�³ä½›ï¼Œæ‰€è‰ç�†æ€§èˆ‡ä½›ç„¡äºŒç„¡åˆ¥ï¼Œä½†å°±äº‹èªªä¾†ï¼Œå°šæœªè‰åˆ°æžœä½›åœ°ä½�ï¼Œå› æ¤ä¸¦ä¸�能與釋迦ã€�彌陀ç‰é‡�齊觀。ä¸�見å¸�å•�玄沙:「宗下見性æˆ�佛,是å�¦å·²åˆ°æžœä½›åœ°ä½�?ã€�沙曰:「å�ªæ˜¯å› 地佛,並é�žæžœåœ°ä½›ã€‚ã€�所以開悟見性,一般å�ªç™»åˆ�地,相當於見é�“ä½�,尚待å�‘上修è‰ï¼Œåˆ†ç ´ç„¡æ˜Žï¼Œåœ“è‰æ³•身。所以說宗下見性後,å�³ç›´ç™»ç„¡ä¿®ã€�ç„¡å¾—ã€�ç„¡è‰ä½�ï¼Œå¯¦å¤§éŒ¯èª¤ï¼Œå› å°šæœ‰ä¸€å€‹å¦‚å–ªè€ƒå¦£åœ¨ä¹Ÿï¼Œå¦‚ä½•ä¸�é ˆå¸¶æ¥å¾€ç”Ÿï¼Ÿï¼�
http://www.bodhiroad.idv.tw/new_page_197.htm
above can also be said for Ch'an's "sudden enlightenment".
it's not possible for us to attain a "Fruition" Buddha 果地佛 without going through aeons/kalpas of time periods. aeons/kalpas are involved "conventionally".
this can be shown in the Lotus Sutra, whereby Shakymuni Buddha still gave prediction to Great Arahats that they will achieve Buddhahood in so and so time and in so and so future aeons/kalpas. and these Great Arahats are suppose to have achieved very high level of achievement.
thus i learned,
/\
Originally posted by sinweiy:the idea of vajrayana (even such as achieving the Rainbow body), makes it possible to attain a "Causation" Buddha å› åœ°ä½›, instead of a "Fruition" Buddha 果地佛. "Causation" Buddha å› åœ°ä½› ..
another interesting point that say...how is Rainbow body still an "entity" or "form" in the universe? u can see whether one eventually realise that not even Buddhahood is attainable. even attaining Buddhahood had to be renouce.
/\
Originally posted by sinweiy:
another interesting point that say...how is Rainbow body still an "entity" or "form" in the universe? u can see whether one eventually realise that not even Buddhahood is attainable. even attaining Buddhahood had to be renouce./\
Rainbow Body is actually not an entity or form:
http://www.surajamrita.com/bon/buddhahood.html
...Indeed Thodgal does possess a method for dissolving the impure physical body at the time of death or even before and then the Rainbow Body of Light manifests. But this is not a process of transforming an impure physical body into a pure Sambhogakaya. The method Proper to Dzogchen is not the path of transformation as is the case with the Tantras but the path of self liberation. So the procedure in Tantra and in Thodgal is quite different. To effect a transformation in vision and in energy Tantra employs visualization in terms of Kyerim and Dzogrim practice. We visualize ourselves in a Sambhogakaya form whether this be a peaceful or a wrathful manifestation. But in Dzogchen there is nothing to be visualized and nothing to be transformed. The visions which arise during the course of Thodgal are not visualizations. Visualization represents the work of the mind; visualizations are created by the mind. But Dzogchen is a state beyond the mind. So these visions which arise in Thodgal are not created by the mind or by unconscious karma but they are a manifestation of what is already primordially present in the Natural State. The vision is not something created by causes but it is Lhundrub (Ihun grub) or spontaneously perfected. Since the Sambhogakaya is already fully inherent in the Natural State it simply manifests. Dzogchen alone discloses our real nature; Dzogchen has already discovered this inherent Buddhahood our real nature and so it can manifest the Sambhogakaya effortlessly. At the culmination of the Thodgal process at the stage of vision called the exhausting of everything into Reality (bon nyid zad pa) all of the visions that the practitioner experiences whether pure or impure dissolve into the Natural State. This includes our physical body which is the result of past karmic causes and represents our impure karmic vision. For the practitioner everything dissolves. This sets the stage for the spontaneous manifestation of the Sambhogakaya which has been present in potential in the Natural State from the very beginning. Since it is already there no primary cause for its manifestation is needed. [The secondary causes for its manifestation however are the purifications of obscurations along the path. This is like the winds removing the clouds from the sky so that the face of the sun becomes visible or like opening the doors to the temple so that the image of the Buddha can clearly be seen].
If we examine the notion of Buddhahood from the logical standpoint we find that the Nirmanakaya and the Sambhogakaya are impermanent whereas the Dharmakaya alone is permanent. But when we further examine the Dhan-nakaya we discover that there are two sides to it. On the side of emptiness it is permanent but on the side of wisdom it is impermanent. The Kunzhi the basis of everything is permanent because it is emptiness but Rigpa is impermanent because it is not always manifest. These two Kunzhi and Rigpa are always inseparable (dbyer med) in the Natural State. On the side of emptiness (stong cha) there is permanence but on the side of clarity (gsal-cha) or awareness (rig-cha) there is impermanence. So the manifestation side is impermanent; it is changing all of the time whereas the emptiness side is constant and permanent. We can logically distinguish these things when we speak about the Natural State but the Natural State is a totality and a perfect unity. Within it emptiness and clarity are inseparable and never otherwise. This inseparability or Yermed (dbyer med) is the essence of Dzogchen. To fall either on the side of emptiness or on the side of manifestation is to deviate from Dzogchen.
To realize the Rainbow Body means that we have practiced Thodgal and not some other method. The visions that arise are not specifically created but appear spontaneously (Ihun grub) in the presence of secondary causes such as sunlight, total darkness, and the clear open sky. They arise spontaneously from the Natural State; no Kyerim or Dzogrim practices must be done first as preparation. All that is required is the capacity to remain with stability in the Natural State. This is called stable Thegchod. Then the Thodgal visions come automatically whether in sunlight or total darkness or in the empty sky. Gradually all the pure visions of the deities arise and these visions develop by way of four stages (snang ba bzhi) until completion. Then they all dissolve into the Natural State. Our personal reality of pure and impure vision (snang ba) dissolves into Reality (bon nyid) which is the Natural State. At the same time that our visions dissolve our physical body also dissolves because it is just one manifestation of our impure karmic vision. Our normal everyday impure vision has the same source as the Thodgal pure vision - and now both equally dissolve into their source the Natural State. There is a single Base, the Natural State, but there are two Paths - impure karmic vision and pure vision, and two Fruits or results - Samsara and Nirvana. Returning to the ultimate source then the potentiality of the Natural State manifests as a Rainbow Body, the real Rupakaya.
This lalu or Rainbow Body can appear in a material sense to sentient beings in order to teach them. The Rainbow Body is not material but appears to be so since it can act on all of the senses of a sentient being simultaneously. The Sambhogakaya can be perceived only by the Aryas the Boddhisattvas who have ascended the third, fourth, or fifth paths [that is the Paths of Vision of Meditation Development and Culmination]. They can hear the teachings of the Sambhogakaya whereas ordinary beings cannot see nor hear this manifestation. So it is the Nirmanakaya that they hear and perceive. To human beings this Nirmanakaya appears as human. In other worlds and with other species of beings the situation will be different. But the Rainbow Body as the potentiality of the Natural State is not limited to any particular form. It can appear in a myriad of different forms. The Natural State has been with us from the very beginning. We have done nothing more than to rediscover it continue in it and allow its potentiality to manifest. That is Buddhahood.
Originally posted by An Eternal Now:Rainbow Body is actually not an entity or form:
i know, hence the quotation marks(" "). actually the statement not i say... it's 元音�人's saying about three four times..
what do u think 元音è€�人mean when he say Rainbow Body is "å®‡å®™çš„ä¸€ä¸ªæ¸¸é‚ wandering spirit in the universe"?
Natural State manifests as a Rainbow Body, the real Rupakaya.
i find this statement more to my interest. Rupakaya, real body of form.
Svabhavikakaya
the integration of all three kaya
avikaravajrakaya
Dharmakaya (chos sku).
The first of the Three Kayas, which is devoid of constructs, and space-like as this nature of all things. The basic and all-pervasive nature of all phenomena. Dharmakaya also is designated as the 'body' of enlightened qualities. Dharmakaya should be understood individually according to ground, path and fruition. [RY]
The kayas: Various aspects or states of buddhahood. One recognizes two, three, four, or five kayas.
Two Kayas: dharmakaya, the absolute body, and rupakaya, the body of form.
Three kayas: the dharmakaya, or absolute body; the sambhogakaya, or body of divine enjoyment; and the nirmanakaya, or manifested body. These correspond to the mind, speech, and body of an enlightened buddha and are expressed as the five wisdoms.
Four Kayas: the svabhavikakaya, or essential body, is to be added to the three kayas and represents their inseparability (dbyer med).
Five kayas: to the three kayas one adds the avikaravajrakaya, the "unchanging vajra body," and the abhisambodhikaya, "body of total enlightenment." Dilgo Khyentse Rinpoche
http://www.tudou.com/programs/view/45m3ol51OfQ/
-- Good video, only 4 minutes but explains the meaning of 'non-thought' and also the common misconceptions -- 元音è€�äººå¼€ç¤ºæ— å¿µçœŸæ„�
BTW 元音�人 predicted his death in year 2000 many years back:
http://www.tudou.com/programs/view/ElKvjbHmvCU/
(Conversation in 1995)
æŸ�居士: è¦�是我们现在的众生有ç¦�çš„è¯�,我们弟å�们好好å�‘心修的è¯�,师父您ä½�世能
够ä½�å¤šå‡ å��å¹´?
元音�人: �看缘啊!
æŸ�居士: æˆ‘æ˜¯è¿™æ ·å�‘心的! 我们好好修的è¯�, 上师就会多ä½�ä¸–å‡ å��年的。
元音�人: 用功用功, 好好用功!
æŸ�居士: ä¸Šå¸ˆèƒ½è·Ÿæˆ‘ä»¬è¯´ä¸ªå¤§è‡´çš„å‡ å��年, å�¯ä¸�å�¯ä»¥è·Ÿæˆ‘们说一下?
元音�人: 我和大家都说好了, 我说2000年就走了。 哈哈...
�居士: 太快了! 那太快了! �以...
元音�人: 哈哈...
2000 å¹´!
好了!
A book of deep and profound insights on understanding our true nature.. teachings on Ganges Mahamudra (�河大手�) by 元音�人, available for download: http://www.wuys.com/news/Article_Show.asp?ArticleID=9779
å…�è´¹èµ é˜… -- free for distribution
after hearing the teacher of Yuan Yin lao ren is 王骧陆 Wang Xiang lu, i found this :-
大方广圆觉修多罗了义�抉�
王骧陆居士著
http://bookgb.bfnn.org/books/0948.htm
maybe can take a read,
/\
a lot of Q&A:-
佛法修è¯�心è¦�é—®ç”集
(修法)
元音�人著
http://bookgb.bfnn.org/books2/1074.htm
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Originally posted by sinweiy:a lot of Q&A:-
佛法修è¯�心è¦�é—®ç”集
(修法)
元音�人著
http://bookgb.bfnn.org/books2/1074.htm
/\
Wow.. thanks :)
元音�人 makes his students sit at least 2 hours each day, per sitting.
I must practice harder now... haha
1.问:修心ä¸å¿ƒæ³•ï¼ŒåŠ åº§æ—¶ä½ŽäºŽä¸¤å°�时行å�—?
ç”ï¼šåŠ åº§å¾ˆéœ€è¦�,但ä¸�å�¯å°‘于两å°�时。