We Are Recycled Consciousness.

We are recycled consciousness expressing itself in infinite forms. Science tells us that we are social creatures. We need others to survive in this world of suffering. Buddhism explains this bond as interconnection and co-arising. We are all one. To quote the Heart Sutra, "form is emptiness and emptiness is form." Thich Nhat Hanh uses the example of waves in the ocean.

We are all apart of a great, infinite, ocean of consciousness. In other words, we all share a similar human consciousness that interconnects us. As individuals, we are the wave that arises from the wider ocean of consciousness. We are both the wave and the ocean. We are both individuals, and a collective consciousness. This is the Buddhist belief of co-arising. To quote Buddha, "All things appear and disappear because of the concurrence of causes and conditions. Nothing ever exists entirely alone; everything is in relation to everything else."

In each new birth, our karma determines the particular form of our wave rising from the greater ocean of consciousness.

~i bow to the buddha within all beings~

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Buddhism for Returning Veterans of War

 UPDATE: According to Claire Michalewicz, with "Shambhala Sunspace" the British military is not sending 4,000 of its soldiers to Bodh Gaya, as was reported in "The Daily Mail" news publication.  "It’s completely untrue,” an army spokeswoman told me, explaining that the Ministry of Defence had no official plans to send troops to Bodh Gaya, the religious site in India where Gautama Buddha is said to have achieved enlightenment. A Buddhist army chaplain is arranging a pilgrimage there for up to 20 soldiers next year, but they’ll be paying for the trip themselves.

By Giridhar Jha, MAIL TODAY,
December 10, 2012 Patna, India 

The British Army will send about 4,000 of its troops, who are followers of Buddhism, in a group of 100-150 people to spend a week at Bodh Gaya and Sarnath to seek peace after their prolonged involvement in the war zones in different countries such as Afghanistan and Iraq. They will all meditate under the famous tree at Bodh Gaya, where Lord Buddha had attained enlightenment in 6th century B.C.

JAMES: War is hell, as they say. There are never any winners. All lose something when war is waged, even the survivors. Physically, they might have survived and kept their limbs but mentally they have been traumatized and scarred for life. Modern medicine has never been better at fixing broken bodies but the mind is harder to heal. A lot of mentally traumatized people find that there are gaps in the kind of psychiatric care available. Yes, medications help but they aren't a cure-all.

This is where spirituality can make the difference. Buddha was often described as "the great physician" since his teachings can bring such mental relief from suffering. The Buddha diagnosed the sickness of human suffering through a four-part experiment called the "Four Noble Truths." He then diagnosed the remedy as regular meditation following Dr. Buddha's "Eight-fold Path" to realize the cure (enlightenment). Thus, in many ways, Buddha was one of humanity's first psychiatrists.

I haven't been to war, thankfully, but I do struggle with my own mental illnesses (schizoaffective disorder and PTSD). I can't say it enough, meditation is another medication in my regiment. And, the side-effects are all positive unlike the medications I need. Still, the best success I've found in dealing with my psychiatric issues is the trisection of three things: mediation, medication and therapy.

It is no surprise then, that a lot of veterans of war find relief in Buddhism, so I think it's perfect that these British soldiers are visiting Bodh Gaya for some mental rehabilitation. Too often we focus on the physical wounds and not, treat the mental wounds of war. Thus, the silent epidemic of U.S. veterans of war committing suicide. The tragedy is compounded by a society tainted by the poison of delusion. The delusion of believing that psychiatric disorders are simply the behavioral "weaknesses" of "weak people" rather than true diseases. Why commit to such denial? Our collective egos would rather blame the victim, or, deny the problem exists, than enact the changes to our way of living, and thinking, needed to combat the epidemic of suicide, and other psychiatric crises.

In years past, the testosterone-fueled pride, within the military, saw psychiatric trauma as "weakness". So, It warms my heart to know that the British military is embracing the demand for mental healing, within their ranks. I rejoice that they are helping these wounded heroes find the healing they deserve. It is my sincerest hope, and wish, that these wounded heroes can benefit from the solace and healing that is at the heart of Buddhism.

PHOTO: Thomas Dyer, the first Buddhist chaplain in the United States military.

~i bow to the buddha within all~

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Sandy Hook Elementary Massacre: A Buddhist's Response.

As the horrible mass shooting of children in Connecticut echoes around the world, millions are trying to fathom such senseless violence. Of course, the initial reaction is to ban assault weapons in America for the average citizen, which I support. No one needs a machine gun to hunt for food. In places like Europe that have strict gun control laws, you just don't see the kind of mass shootings and rampant violence that you do in America. Sure, there are a smattering of examples but they are few and far between:

The FBI's Uniform Crime Reports for 2009 list 10,224 homicides [in U.S.] that involved a gun [...] Mamoru Suzuki of Japan's National Research Institute of Police Science e-mailed us that there were seven gun murders in Japan during 2009. For the United Kingdom and Germany, we had to extrapolate, taking firearm murder rates per 1,000 people, then, using population statistics, calculate the number of firearm murders. The data, from a United Nations survey of crime trends, cover 1998 to 2000, the most recent available for firearms deaths. We found that the United Kingdom had 63 firearm murders, and Germany had 381. Experts we consulted said the figures sounded about right.

I think, however, it is bigger than just guns. The United States has one of the most stressed populations in the world, which stems, in large part, from the worship of greed. The worship of money is one of the major poisons to our peace of mind that Buddha warned against. It breeds class resentment having to work longer hours for less pay because of greedy bosses. It fuels anger, which never leads to anything beneficial. It also creates stress for families, while at the same time government is cutting health care benefits that include mental health care.

Other countries invest in their workers, so that they can focus more time with their families and each other; such a policy reduces stress and makes for happier people, happier workers. And that means a less violent society. They have a better social safety net to catch and help the most needy individuals deal with mental trauma, that if left untreated, can lead to disastrous results.

I am a firm believer in meditation, and I think it would greatly help Americans reduce stress. I know it does because it helps me, and I suffer from a psychiatric disorder. It's a wonderful way to deal with anger, as well. Perhaps if we taught a secular version of meditation to our kids in school, they'd have some tools to help them deal with the stress and complicated emotions of youth, without having to resort to violence. If our police officers knew how to meditate then perhaps they'd be better able to handle the stress of such a job. Imagine a less stressful job-place if companies did morning meditations for about 10 minutes each day before work!! Perhaps it would prevent people from being over-worked until they mentally snap and show up with a gun to work.

The Buddhist teaching of oneness is also helpful in preventing violence. If we can realize that we are one with all beings then compassion for others is easier to realize. It's harder to hurt (either verbally or physically) someone that you see as apart of you. If can learn to see one another as apart of us, rather than as competitors, then patience is easier to achieve, which helps reduce the chances of conflict arising.

Then there is the Buddhist idea of attachment. When we attach to the idea of ourselves being separate and apart from others, it breeds selfishness and disdain for people not like ourselves. Attachment leads to an unending cycle of "wants" which propel us to justify anything in the name of trying to satisfy the "hungry ghost" of the ego. In turn, we resent people who have what we want, and that poison can eat away at our sense of morality until we blame others for our perceived lack of happiness. And, just like in war, once the violence begins it breeds further violence from retaliations and so on.

All of these issues, and more, must be apart of the solution. No one issue can solve the epidemic of violence in American society. Tighter gun laws are needed, yes, but we need a holistic approach encompassing numerous reforms in vast and diverse areas of modern life. We need to teach our children not to bully fellow students. Bullying in schools leads to rage, depression and isolation. That kind of harassment can easily lead them to commit violence either against themselves or others. We can no longer pretend that such problems don't affect us. As Buddha proved, interconnection demands we pay attention to the troubles of others. By ignoring them, we might delude ourselves but sooner or later we will suffer the consequences, too.

~i bow to the Buddha within all beings~

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The Most Buddhist Cities in America.

According to the study, [by the Association of Statisticians of American Religious Bodies (ASARB)] close to 75 percent of Buddhist congregations are located in metropolitan areas with population greater than a million. Of these metro areas, the researchers found San Jose to be the most Buddhist city with approximately 1.25 percent identifying as a Buddhist adherent. The researchers found the greater area of Birmingham, AL to be the least Buddhist city with only 0.006 percent identifying as a Buddhist adherent.

The list includes 50 cities, so I'll post the top ten and rest you'll find in the full article (link):

1). Metro area: San Jose-Sunnyvale-Santa Clara, CA
2). San Diego, CA
3). San Francisco, CA
4). Seattle, WA
5). Los Angeles, CA
6). Sacramento, CA
7). Las Vegas, NV
8). Oklahoma City, OK
9). Denver, CO
10). Raleigh, NC

Being from the Denver area, I was interested to see it listed in the top 10. It makes sense considering the strong presence of the Tibetan Buddhist, Shambhala tradition here. There is a Shambhala shrine known as "The Great Stupa" in the mountains northwest of Denver. In addition, the city of Boulder is home to the Buddhist university, Naropa. There are also a lot of Vietnamese-Buddhist immigrants in the Denver metro area.

I was surprised that Oklahoma City made the list, and I was shocked that New York City didn't make the top 10. It came in at number 17--just below Salt Lake City!! The following is the how they came up with these rankings:

The researchers define adherents to be those with an affiliation to a congregation including children, members and attendees who are not members, and believe that the adherent measure is the most complete and comparable across religious groups. Congregations are defined as groups of people who meet regularly at a pre-announced time and location.

The least Buddhist cities include: Birmingham, Alabama and Cincinnati, Ohio.

~gassho~

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Meditation Guilt.

(gassho)

As I'm sure you've noticed, I've been away. I needed a break. I took some time to empty my mind of everything Buddhist and simply live my life. I was holding onto Buddhism too tightly and needed to let go for awhile, so that I didn't loose perspective. It was a great reminder that even Buddhism itself can be an attachment. The time-off has reinvigorated my mind, my writing and commitment to the Dharma.

Today I wanted to write about meditation guilt. What do I mean by "meditation guilt?" Well, often the perception in western society of Buddhism is a religion centered upon meditation. Hollywood gives the impression that Buddhists are epitomized by a statuesque monk sitting endlessly for hours. While that is partly true, most can not maintain the commitment and practice of monks--they are essentially the professional athletes of meditation. If we expect to meditate like the monks do then we are surely setting ourselves up for disappointment, disillusionment and failure.

Traditionally, meditation hasn't been as central to the average Buddhist's life as is often the case in America. Kusala of the "Urban Dharma" blog elaborates:

For the most part, laity in immigrant Buddhism, like laity in Asia, don't engage in meditation -- a practice for the ascetic monks who are imitating the Buddha's lifestyle of renunciation. They don't expect to become enlightened beings like the Buddha.

Yet it seems a lot of "American Buddhists" are obsessed with meditation. I think some feel that meditation is a bit like prayer in Christianity. The perception being, if you aren't meditating daily then you are somehow "failing" as a Buddhist. The truth, of course, is that expecting to meditate daily like the monks is like expecting yourself to run a marathon without the time, body and training that regular runners can afford to give to their fitness. Monks have the luxury of not having a job and living in an environment where all worldly burdens are stripped, enabling the kind of focus and dedication needed to maintain a steady, meditation regime.

Does that mean meditation is pointless for non-monks? Or, that we shouldn't meditate? No, not at all. I think any monk would encourage meditation but I think we have too many expectations about meditation. We have to be realistic if we are going to stay committed to the Dharma, long-term. We expect ourselves to live up to a standard that few can do, and when we can't do it we punish ourselves with guilt. The guilt is truly unnecessary when you simply accept that you don't need to worry so much about enlightenment in this lifetime. Unless you are a monk, most of us Buddhists are just trying to be a better person for not just family, friends and strangers but for ourselves, too. Meditation is a wonderful way to re-calibrate and remind ourselves to stop and enjoy the moment. As well as the beauty and peace of being alive, in this moment, together--as one.

If a lay Buddhist finds they can, and want to meditate daily then by all means continue. I encourage meditation as a beneficial tool in dealing with the chaos of societal demands for greed, hatred and delusional thinking. However, don't expect yourself to be the Dalai Lama, Thich Nhat Hanh or even the average monk. I am of the belief that the number of monastics is low compared to the general population because their karma has prepared them for this moment for countless lifetimes. We don't have to become monks or "marathon meditation masters" to benefit to be faithful Buddhists.

Use this life to become better people, so that perhaps in a future life we will be ready, able and willing to reborn into better circumstances. The beauty, compassion and optimism about Buddhism is that we can be reborn anew each lifetime, so that we have plenty of opportunities to develop along the path of enlightenment. I think a lot of convert Buddhists (who are former Christians, like myself) still harbor the absolutism of that belief system. We haven't fully abandoned the subconscious fear of "not getting it right" in this one lifetime. In Christianity, of course, there is only this lifetime to "get it right" and if you "fail," that's it--no more chances. I think we still harbor that "all or nothing" mentality as newly converted Buddhists, which is often carried over into our expectations of meditation practice.

If you can meditate daily then obviously you'll get more from such a regular practice, but even irregular meditation can bring benefits. The key is to not feel guilty because you can't meditate like the monks--not many can. You aren't a "bad Buddhist" if you can't formally meditate daily. Besides, there are numerous forms of meditation, such as walking meditation. As you walk, you focus on your breath to be fully present in the moment and aware of the oneness between yourself, the natural world and those you encounter upon your walks. As well as being aware of how we are apart of the greater family or sangha of humanity. It is an active form of meditation that the physically restless often find easier and more beneficial. If you need other suggested ways of meditation, look into the writings and teachings of Zen master, Thich Nhat Hanh.

~I bow to the Buddha within you all~

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"Buddhism for Vampires" (Halloween)

David Chapman (Buddhism-for-Vampires.com); Wisdom Quarterly HALLOWEEN SERIES
COMING SOON, BREAKING NEWS: Peaceful Buddhists go on murderous rampage.

European vampires were killed and given a special postmortem meal -- a stake. Here a female had a brick placed in her mouth to prevent her from feasting on blood (Daily Mail).

WQ has been sitting on this Bon/Black Magic exposé. For Halloween, we introduce B.F.V.

  

Cheater and Sap vamps (Life&Style)

“Buddhism for vampires? That’s silly. Buddhism and vampires don’t have anything to do with each other -- or do they?”

Surprisingly, vampires have played a significant role in Buddhism in Asia for centuries. They are not a Western invention.

Contemporary vampire fiction -- “preternatural romance” -- provides tools for presenting aspects of Buddhism that are otherwise difficult to communicate.

  

Vampires in Buddhist history

Vomiting blood (Buddhism-for-vampires.com)

There is extensive vampire lore [that preceded and was incorporated] within traditional Buddhism. This has been summarized in “The Tibetan Book of the Undead.” Apart from its intrinsic interest, this history makes it clear that one cannot dismiss “Buddhism for vampires” as bogus.

  

...No one can say this is an illegitimate topic or some kind of Western commercial distortion. One can combine Buddhism and vampires as a cheap gimmick -- but I believe it is possible to explain Buddhism accurately in the language of the undead. In fact, I believe some aspects of Buddhism are best explained that way.

Vampires, ambiguity, and paradox

Vajrayana is a mix of Bon and Buddhism

Buddhism, at root, is a method for facing the paradoxes of life and death with curiosity, appreciation, generosity, and joy. Its starting point is the experience of ambiguity. The natural tendency is to polarize: to say “this is this and that is that; I love this and hate that.” But experience is unavoidably undefinable.
  
Reality refuses to fit into categories; it is always in flux. When “this” inexplicably turns into “that,” and you love or hate the “wrong” thing: that is paradox. Rejecting ambiguity is, according to Buddhism, the primordial error, and source of all unhappiness. Paradox is resolved through non-duality: allowing the horns of a dilemma to co-exist.

   

"China accuses me of being devil" (Dalai Lama)

What has this to do with vampires? Consider the basic paradox of the undead. To paraphrase the great Buddhist philosopher Nagarjuna, they are not alive, nor dead, nor both, nor neither. The undead are, as contemporary Buddhist philosopher Stephen T. Asma puts it, “liminal beings.”
  

China really dislikes Dalai Lama and Buddhism

“Liminal” means “on the threshold”; a defining feature of monsters is that they are neither one thing nor another. This is just the fundamental Buddhist paradox of emptiness and form, reflected in a pool of blood. More

• Halloween STORM likely to kill everyone on East Coast
• Meet the real-life US vampires (Smithsonian)
• "Vampire" skeletons found (Discovery News) 
• National Geographic finds real vampires
• China warns: Some paths are bad and evil!
• Evils of Communist Khmer Rouge in Buddhist Cambodia
• Lama sex abuse calls Buddhist taboos into question
• Name-calling in China: Hitler, Devil, HHDL
• Tibetans self-immolate, Americans use guns
• VIDEO: CIA's CNN dismisses the Kentucky UFO
• PBS: The investigative reporting crisis in America
• PHOTOS: Monster (yakkha) temple protectors
• China on Buddhism: Brainwashed with evils
• SCARY: 14-year-old student punished by Buddhist monk for refusing to learn Buddhism

"But who's more Gothic and Vampiric than us?"

3,154

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Obama Karma by Russell Razzaque.

Greetings, friends and soon-to-be friends!! It has not been my intention to have been away for so long, but some trying times engulfed my wife and I this summer, which kept me away. Things are improving now and much better, so I am officially back!!

I was recently sent an interesting book titled, "Obama Karma: Lessons on Living Inspired by the 44th President" by Russell Razzaque. I don't normally talk politics on here (I have a separate blog for that) but this book intrigues me.

I voted for President Obama in 2008, but what I admire about him most isn't his politics necessarily, though many I do support. I admire him greatly for being calm under pressure, ability to listen and for his poise. Those are qualities that I can connect to from my Buddhist practice. Irregardless of his political beliefs, he is a wonderful example on how to calming deal with challenges in life, which is something I lack at times.

Mr. Obama is Christian, but he has qualities of a Buddhist who has experience with mindfulness. He seems to approach issues with an open-mind, willing to listen to other viewpoints before sharing his personal opinions. This speaks of a natural ability to practice "right speech" which hinges upon being able to listen, and truly listen, which means not just waiting for your turn to speak again. It means being mindful enough to truly absorb the intention behind each word, rather than just the words themselves. If we are listening but get caught up in our own thoughts at the same time then we miss vital pieces of information that could be gleaned from body language and intentions behind words. Being able to perceive these other signals can only come when we are truly present and aware of our partner in discussion.

This are some of but a few thoughts and lessons I learned from reading the book, "Obama Karma." The book also includes practical exercises on how we can ingrain similar traits into our personal lives. It's a book that straddles the political and spiritual without drowning in the overly political. It's a nice, short, read but deep with insights. I'd really recommend it. I'd give it 4 1/2 stars out of 5. A good gift idea for your political friends, Obama supporters or just people looking for lessons on how to be more mindful in political discussions.

Bowing,
-James

~I bow to the Buddha within all~

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Buddhism, India's gift to Steve Jobs

Like it has done to so many icons across the world, India was the source of spirituality to Apple co-founder Steve Jobs, who later converted to Buddhism.
Jobs had taken a "spiritual retreat to India" and "traversing through the country had sparked Jobs' conversion to Buddhism," a CNN report said.
Jobs had travelled to India in the late 1970s, with money he had saved working as a technician at a video games manufacturer in the US.

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Buddhism in China

Buddhism has a 2,000-year old history in China. The country is estimated to have nearly 100 million Buddhist followers.
Apart from Buddhism, China's main religions include Taoism, Islam, Catholicism and Protestantism.
Chinese mainland has 20,000 Buddhist temples and about 200,000 Buddhist monks and nuns.
The Buddhist Association of China is a national religious organization.
There are 34 Buddhist schools and colleges.

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張佳琪談吉凶

二零一二年五月六日下午三時，在霧峰「大品營運中心」，我與節目主持人「張佳琪」，在訪談節目中，談到了「命運吉凶」的問題，這個問題，是現代人非常關切的，很多人都想知道，自己的「人生命運吉凶」。
　　
佳琪問：「盧師尊對命運吉凶的看法如何？」
　　
我答：「沒有命運吉凶。」
　　
張佳琪大駭：「怎會這樣？」
　　
我答：「例如：我們都知道，月球空無一物，在月球上，什麼是善？什麼是惡？什麼是吉？什麼是凶？一個開悟明心的人，有了悟境，也就是這樣。」
　　
張佳琪問：「果然很難回答，但，對命運吉凶，人們都很想知道！」
　　
我答：「我舉阿扁總統為例：阿扁總統當上了總統之時，所有的人們都認為阿扁總統如同皇上，當然大吉大利。但我卻看成大凶大衰。」
　　
「哦！」
　　
「阿扁總統一下子，因犯多案，如今成了階下囚。人們看他從台灣之子的總統，變成牢獄的階下囚，求出無期，所有的人，認為阿扁總統已大凶大衰，然而，我卻看成大吉大利。」
　　
「哦！」
　　
我解釋：「如果是我，我被關入牢獄，別人以為大凶大衰，我自認大吉大利。因為，被關入小小空間，求出無期的時候，最是能『定心』的時候。如同閉關，天天修 密法，日也修，夜也修，定心一修，將來光明遍照，瑞氣千條，這是牢獄給于的閉關成就。不愁吃，不愁睡，立定志向，豈不是大吉大利嗎？」
　　
我說：「依阿扁做總統的時候，表面是吉，內在是凶。階下囚，表面是凶，內在是吉。」
　　
我說：「說什麼是吉呢？說什麼是凶呢？吉帶凶，凶帶吉，吉凶是聯在一起的，如兄如弟一般，大家認為是喜事的，我看是禍事。大家認為是禍事的，我看是喜事。到了最高的悟境，根本就沒有命運吉凶。」
　　
我說：吉等於凶。凶等於吉。鵲不得喜。鴉不得殃。
　　
眾人看漢武帝。
　　
南征北討，豐功偉業，吉又喜。
　　
我看漢武帝。
　　
殺人遍野，血流成河，凶又衰。
　　
成「吉」思汗，我改其名，成「凶」思汗。
　　
別人看成英雄，我看成狗雄。
　　
別人看成狗雄，我看成英雄。
　　
在我的眼中：「祖師門下。壁立千仞。正令當行。十方坐斷。」
　　
還有什麼吉凶？
　　
在二零一二年是水龍年，大家拚了命，要生「龍」子、「龍」女。認為「龍」是大吉。但，人們不知此「龍」是「凶龍」，難免出了「凶子」、「凶女」。唉！差矣！

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熊俊平居士如是說

熊俊平居士從美國「聖荷西」回來，夫婦二人於二零一二年五月五日，奔赴台灣雷藏寺，聽蓮生活佛盧師尊說法。
　　
熊俊平居士是前南投縣政府民政局的局長，現在已經退休了。
　　
他說：「在美國聖荷西時，感冒了，咳嗽不止，很厲害，連咳了很多天，怎麼治也治不好。突然有一天晚上，盧師尊入我夢中，帶我四處遊歷，似乎到了某處，喝了一口水，漱了漱口。……」
　　
他說：「怪的是，醒來之後，咳嗽止了，彷彿根本沒有咳嗽這回事。」
　　
他說：「特別回來向盧師尊致謝！」
　　
我笑一笑，點點頭。
　　
有僧人聽到此事，問：「如何用心，方能讓盧師尊入夢？」
　　
我答：「熊俊平夢我，非有意也！」
　　
僧人問：「無意也能入夢？」
　　
我答：「這才叫契。」
　　
僧人問：「如果是這樣，要言思道斷，心智路絕了？」
　　
我答：「也不用如此勉強，反正行已隱，但跡未斷。」
　　
僧人問：「如何得？」
　　
我答：「不是得，自得。」
　　
僧人說：「我知道了，並沒有求，也並沒有不求，在求與不求之間，也不是中間，自來也！」
　　
我說：「玄之又玄，妙之又妙。」
　　
僧人問：「師尊演化玄妙的事，幾乎年年、月月、日日、時時，太多了，述之不盡，所以信眾永遠無窮無量。一波又一波來，大感應，中感應，小感應，真是神而明之，我這樣說，對不對？」
　　
我答：「蓮生活佛盧師尊的法門無盡，也可以說，撒手之後無一物。像感應一事，千件、萬件、億件，均是徒勞，只有上上根器的人，才能明白，覓一相應，無有也。」
　　
僧人迷惑，問：「感應是方便之門，最無上法是什麼？」
　　
我以一偈答之：「化人化感應。谷響多迴音。何者無上法。石人耳諦聽。」（這石人耳諦聽，此句重要）
　　
又書一偈：「有漏之身心。入夜皆有夢。喜怒均宛然。如何真實證。」
　　
我說：夢非真實，宛如人世，一生一死，經歷之事亦如夢耳，撒手之時，如夢中無實。故知，三界唯心，萬法唯識，這是本然之理！

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什麼都要忘記

有一位官員問我：「我是官，可以學佛成就否？」
　　
我答：「很難說！」
　　
官員問：「盧師尊的意思是說，官員不可能學佛成就了？」
　　
我答：「唉！這又是那裡的話！」
　　
官員再問：「盧師尊一會兒說，很難，一會兒又說，那裡的話，也就是不肯定後又肯定，這是什麼意思？我實在聽不懂。」
　　
我說：「其實明心見性，了生脫死，煩惱斷盡，不受輪迴，即身成佛之道，不必說官員或一般人，本來成就與否，就很難說。但，不管是官員或一般人，如果精進尋覓，仍然都有成佛之可能，所以我說不肯定及肯定的原因，全在於此了。」
　　
官員問：「難在何處？」
　　
我答：「成佛之道，不是聰明的人就可以成就；成佛之道，不是用技巧就可以成就；成佛之道，不是有錢就可以成就；成佛之道，不是會讀書就可以成就；成佛之 道，不是當大官就可以成就；成佛之道，不是做一個大善人就可以成就，成佛之道，不是建立佛寺就可以成就；成佛之道，不是研讀佛經就可以成就；成佛之道，不 是習禪定就可以成就。……」
　　
官員問：「既然什麼都不可以成就，何等人才可成就？」
　　
我答：「什麼都要忘卻，才是成就者！」
　　
官員大駭：「忘什麼？」
　　
我答：「忘了自身，忘了自心，忘了世間，忘了名望，忘了利益，忘了眷屬，忘了家園，忘了事業，忘了享用，忘了讚譽，忘了毀謗，忘了知見，忘了覺受，忘了喜樂，忘了憂煩，忘了記習，忘了……。」
　　
官員問：「那豈不是失智？」
　　
我答：「非失智的失智，具菩提心。」
　　
我又說：「此人身隨時都會破滅，何況是身外之人、事、物。只要證得自己的佛性，本自清淨，本自廣大，本自具足，本無生滅，本無來去，本自法爾，本自本然，這就是正覺。」
　　
我說：「誰都不容易成佛，誰都可以成佛。」
　　
我說：六祖詩：菩提本無樹。明鏡亦非台。本來無一物。何處惹塵埃。
　　
這是「空」，也是「了」。方知無我相、無人相、無眾生相、無壽者相。十方世界海中漚，一切聖賢如電拂。這時的行者，不妨以菩提心，行願於幻化的世間，做幻化的救度，出沒卷舒，自在任運。
　　
誰是六祖？
　　
密、密、密。

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敲你的頭三下

二零一二年四月三十日晚餐時，是在台中「鶴園」吃飯，請吃者是香港弟子及一位上海男士。
　　
上海男士說：「參加香港孔雀明王法會，法會相當殊勝，但，個性固執，仍不想皈依。」
　　
上海男士說：「表妹勸我皈依，我仍不願，說，有感應才皈依。」
　　
上海男士說：「當夜夢盧師尊入夢，用手敲我的頭三下，我一夢醒，就皈依了。」
　　
接著，上海男士求姻緣，沒想到，姻緣很快就有了。以前，姻緣始終不成，想不到，一皈依，姻緣真的也成了。（五月四日結婚）
　　
我聽了默默不說話。
　　
上海男士說：「我自覺，盧師尊前世是皇帝，而我是師尊的鎮殿將軍。」
　　
我說：「是尉遲恭興泰叔寶嗎？」
　　
我們相視大笑。
　　
上海男士說：「有法師說，我的三魂少了一魂。」
　　
我說：「放心，我的三魂少了二魂，也沒怎麼樣！」
　　
哈哈哈，全桌大笑。
　　
我記得當夜我入夢，敲了上海男士的頭三下，也曾與上海男士對話，話中有話，可惜醒後，他只記得頭被敲三下，對話部份，卻全部忘記了。
　　
在此，我寫下對話：
　　
我問：「你出家否？」
　　
他答：「尚未契入！」
　　
我問：「你想結婚？」
　　
他答：「如火與火。」
　　
我問：「如果是遇到水呢？」
　　
他答：「我不說。」
　　
我問：「說說何妨！」
　　
他答：「火若遇到水，那就無法分辨，是有？是無？」
　　
（我聽了他的答話，也駭然。因為一般人能答得如此解脫之話，不容易。是有？是無？很難說的分明，他能如此答，有根基。）
　　
我問：「是有？是無？是誰欠誰？誰是誰非？誰對？誰不對？你如何說？」
　　
他答：「圓同太虛，無欠無餘。」
　　
（這是一句非常有根基的話，一般人不會，只有會家子，才會。所以解脫之頂，不是人間。心外無法，因心外無法故，才能解脫。）
　　
我問：「誰是上上人？」
　　
他答：「東也是上上人，西也是上上人，南也是上上人，北也是上上人。」
　　
我敲他的頭三下，諸佛子，何不醒醒？

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德哇倉活佛的來訪

二零一二年四月十八日，星期三，下午三時，中國甘肅「拉卜楞寺」的四大賽赤之一的「德哇倉」活佛，這位「德哇倉活佛」是第八世的大活佛，他來到了「台灣雷藏寺」。
　　
他的全名是德哇倉‧嘉樣吐登嘉措，在一九四四年三月出生，四川若爾蓋人，藏族。一九四九年在拉卜楞寺坐床。畢業於西北民族學院教育師範漢文專業。
　　
德哇倉活佛的經歷：
　　
甘肅省佛教協會副會長。
　　
甘南藏族自治州人大常委會副主席。
　　
甘肅省政協副主席。
　　
第八、九屆全國人大代表。
　　
第十、十一屆全國政協。
　　
二零零六年九月，於甘肅省碌曲縣蓋古灘，舉行「時輪金剛大灌頂」。
　　
等等等等。
　　
德哇倉活佛與多位領導，到台灣雷藏寺參訪，並且會見盧師尊。
　　
先互贈哈達。
　　
再互贈禮物。
　　
參觀雷藏寺。
　　
在雷藏寺六樓舉行會談。
　　
晚宴於向上路的鄉林建設的大樓。彼此交談甚歡喜。
　　
德哇倉活佛會講國語，但略帶鄉音，不注意聽，很難明白。
　　
他介紹「拉卜楞寺」的五個學院，其中有「喜金剛」學院等。
　　
我知道，貢唐倉活佛也在「拉卜楞寺」，我講述貢唐倉活佛與我的因緣。
　　
他睜大眼睛說：
　　
「貢唐倉活佛是我的師父。」
　　
我說：「貢唐倉活佛曾陪著十世班禪回札什倫布寺。」
　　
德哇倉活佛說：「那次，我也同行。」
　　
我自我介紹傳承：

「白教十六世大寶法王『噶瑪巴』。花教德松仁波切。紅教了鳴和尚。黃教甘珠活佛、吐登尼瑪、吐登達歷、吐登達吉。」
　　
「我在尼泊爾國，卡瑪烈切寺坐床。」
　　
德哇倉活佛聽了，稱奇不已。
　　
德哇倉活佛告訴我一個笑話：
　　
有一個四川若爾蓋人，到了北京市，他是第一次到北京，覺得很稀奇，跑到一個鞋店去，千挑萬挑，買了一雙北京的皮鞋。
　　
展示給若爾蓋的鄉人參觀。
　　
後來在展示中，有人發現，那雙北京鞋，竟然是若爾蓋製造的。
　　
哈哈哈！
　　
哈哈哈！
　　
我說：「自家的珍寶，不用向外尋覓。」
　　
德哇倉活佛說：「是的。是的。」
　　
我告訴德哇倉活佛，我認識「波米強巴‧洛珠」，認識「措如次朗」。我們一起做法會。
　　
德哇倉活佛說：
　　
「一位是西藏佛教學院的院長，另一位是醫藥學院的院長，真了不起！」
　　
那天，沒有談解脫。
　　
那天，也沒有玄談。
　　
聚散如雲，聚散如煙，如此如此。

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移位的玄談

有「蓮花健財」者，經營電器材料，才皈依（隔空遙灌）不久。有一天，在桌上一扒，迷迷糊糊之間，已移位到了美國西雅圖「彩虹雷藏寺」。
　　
「蓮花健財」家住台灣，從未到過美國。卻在桌上一扒，竟自去了「彩虹雷藏寺」，他看見了「六角亭」（聽雨軒），看見「觀音立像」，看見「彌勒」，看見「花、草、松樹」……。
　　
「蓮花健財」在草地上，聽盧師尊在「彩虹雷藏寺」的開示。
　　
盧師尊說：「外面草地的行者，何不入內聽法？」
　　
他想移，卻移不動。
　　
「蓮花健財」說：「我就在草地聽吧！」
　　
於是，我在法座上說法，「蓮花健財」在草地上聽。當時聽得明白，但，等到從桌上醒來卻忘得一乾二淨。他把此事告訴其周遭的親友，人人莫不嘖嘖稱奇，真是怪事一樁。
　　
二零一二年四月十五日，「蓮花健財」問我，我到底對他說了什麼法？
　　
我說：絕對不要浪費這個寶貴的人身，絕對不要浪費時光。
　　
不要懶惰。
　　
不可漠然。
　　
不要執著事物以為永恆。
　　
快快用佛法訓練及圓滿你自己的心。常常日日的觀修，在法上精進，認明善惡，尋得永恆的大樂及任運。
　　
六道輪迴是大監牢，思維解脫道及菩提道，皈依三寶，皈依上師是解脫的開始。必須懺悔，淨化自己的業，累聚福德，迅速圓滿佛果。
　　
要不斷觀修「空性」及「慈悲」，具足能力利益眾生，一直到究竟解脫。
　　
要尋覓證悟佛性。
　　
全然無有：來、去、生、死、常、斷。
　　
我說：在「移位」時，兩人仍有對話。
　　
健財問：「如何是佛？」
　　
我答：「黑漆桶底脫落。」
　　
健財問：「如何是佛法？」
　　
我答：「一指指月亮。」
　　
健財問：「人間是什麼？」
　　
我答：「兔子睡鷹巢。」
　　
健財問：「何以今日至此？」
　　
我答：「對面不相識，千里卻同風。」
　　
健財問：「我到彩虹雷藏寺，旨意如何？」
　　
我答：「親見盧師尊來！」
　　
我說：「蓮花健財」的人生，經營電器材料，遭受挫折頗多，均能一一化解，轉危機為佳機，如今不悟解脫，更等何時？勉之！

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人命夕難保

見一老僧至，自己稱自己是「楚圓禪師」。這位禪師繞我的身子三匝，振一下錫杖，說了一偈子：
　　
昨日作嬰孩。
　　
今朝年已老。
　　
未明三八九。
　　
難踏古皇道。
　　
手鑠黃河草。
　　
腳踢須彌倒。
　　
浮生夢幻身。
　　
人命夕難保。
　　
天堂與地獄。
　　
皆由心所造。
　　
南山北嶺松。
　　
北嶺南山草。
　　
一雨潤無邊。
　　
根苗壯枯稿。
　　
五湖參學人。
　　
但問虛空討。
　　
死脫夏天衫。
　　
生披冬月襖。
　　
分明無事人。
　　
特地生煩惱。
　　
我聽了此偈子，覺得有法味，我也吟頌一偈和之，偈曰：　　
　　
「昨日誰嬰孩。今朝誰說老。三八九是啥。我全不知道。手喝粥湯乾。腳滑身自倒。幻身不理會。管它保不保。佛祖與魔王。同是一人造。

南山有雅舍。有松也有草。上天雷雨落。自然生成了。參禪者是誰。誰早誰不早。死了就是死，管它穿衫襖。即是無事人，何處有煩惱。」
　　
我的偈子一說。
　　
楚圓禪師與我哈哈大笑。
　　
楚圓問我：「怕不怕虎？」
　　
我答：「悟者坦蕩蕩。」
　　
楚圓問：「如果被虎吃了？」
　　
我答：「出生舍利。」
　　
楚圓問：「怎麼樣的舍利？」
　　
我答：「大的大；小的小。」
　　
楚圓問我：「祖師的心印，一印印空，一印印水，一印印泥，請盧師尊答，還印什麼？」
　　
我答：「祖師的心印，一印印空，一印印水，一印印泥，即然印了，我說什麼？」
　　
我舉我的手，蓋住了楚圓禪師的口，我說：「就是印這個！」
　　
楚圓禪師，唔唔唔的，說不出話來。
　　
我又說：「就是印這個！哈哈！」
　　
楚圓禪師知道我的用意，他說：「臨濟義玄禪師：用喝的，原來你全明白了。你蓮生活佛盧師尊，真是千古第一人也。」
　　
我答：「千古第一人即非千古第一人，才是千古第一人。千古還有人嗎？誰不是第一人？」　　
　　
楚圓禪師，不再說話，身子愈變愈小，小到了──看不見，則遁去！
　　
我則夢醒，豆漿泡麵包吃！

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遇王隨居士（自序）

這本書的開始，我要說明一件事，此書的人物、背景，來自於不同的時間和空間。對於一般人來說，似乎是大不可思議，但對盧師尊而言，卻是一件尋常的事。
　　
因為：在我的夢中，我見過許許多多的大善知識，這些大善知識，均有不同的時光和背景，我在夢中與之對話，於是，我記錄在此書中，故書名就是「玄談」也。
　　
另外，我在禪定中，同樣見到了古往今來的大禪師，我與之對話，記錄下來，故書名亦是「玄談」也。
　　
再說，我是一個明眼人，看得見，也聽得到。我當然能夠在我自己的時空之下，與古來大德「玄談」來，「玄談」去，一點也不困難。
　　
你說：「你作夢！」
　　
我說：「這一切本是夢！」
　　
你說：「豈有此理！」
　　
我說：「這天上人間，全在夢幻泡影之中，一切有相，全是虛妄。我只有一個道理，教你發菩提心，教你認識本然的佛性。」
　　
你說：「你寫的一切都是真的嗎？」
　　
我答：「如是我聞！」
　　
你說：「寫書有何利益？」
　　
我答：「信受奉行！」
　　
我遇見了王隨居士，他是南嶽下九世，「首山禪師」的法嗣，在首山禪師的「一指指月亮」之下，得到了開悟玄旨。
　　
王隨見到我，先向我頂禮。
　　
王隨問：「還記得我們相識嗎？」
　　
我答：「已冰消瓦解。」
　　
王隨取出一個偈子給我看，上書：
　　
盡堂燈已滅。
　　
彈指向誰說。
　　
去住本尋常。
　　
春風掃殘雪。
　　
我看了哈哈大笑，我說，你這個偈子寫的不好，你是官宦之人，居然寫了盡堂燈已滅，固然你已明心，明心無人可說，去住本尋常，又何必春風掃殘雪呢？
　　
王隨啞然，問：「如何寫才好？」
　　
我說：「如果是我，我如此寫。」
　　
盡堂是盡堂。
　　
且喜無交涉。
　　
去住本尋常。
　　
無風亦無雪。
　　
我寫這偈子，聖弟子們，有何見地？

二○一二年　蓮生活佛盧勝彥
Sheng-yen Lu
17102 NE 40th CT.
REDMOND WA. 98052
U.S.A

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Notes from Tibet by Haven Tobias.

James: I'd like to introduce you all to my dear friend Haven Tobias who will be guest posting today. Haven has been a wonderful friend to myself, and The Buddhist Blog, so I was thrilled to read about her recent visit to Tibet. Especially given the recent turmoil. I believe that the best sources of history and news come from first person accounts. Her first hand experience of details on the ground in Tibet riveting. May you all find Haven's travel post as insightful as I did:

I arrived in Lhasa, after 44 hours on the train from Beijing, on May 2, 2012. I knew not many tour groups had been granted the special visa needed to travel to Tibet since the crack-down after what the Chinese had identified as “unrest,” but still I was unprepared for our “welcome.” Unbeknownst to us, the railroad station was cordoned off, and our guide was being kept a block away. So, there was no one to assist us when we were swarmed by several members of a SWAT team (so their helmets and jackets read), who seized not only our Tibet-entry papers, but also our passports.

Either none of them spoke English, or they preferred not to speak English. There were only six of us, and our average age was about 70, and it is hard for me to believe we posed any particular threat to warrant the gruff treatment. We seemed to be at an impasse as to what would happen next. Our leader was brave enough to just walk off to find our tour guide. He told her he could not accompany her back to us, but that she need not worry. Our passports would be returned to us and he had an extra copy of our entry papers. After a while, our passports were returned to us, and we were allowed to leave the railroad station and meetup with our guide.

Even that “welcoming” did not prepare me for what I was to see in Tibet. I gradually became aware that there were military everywhere. They were posted on the rooftops; they were at every intersection in several-man formations, looking in all directions. They were at the entrance to monasteries, and they were handling the security at the Potala Palace,(the former Winter Palace of the Dalai Lama), including again taking possession of all passports. They were driving convoys of military vehicles on the roads, bearing bumper stickers that read: “Listen to what your government says. Do what your government tells you.”

I am not a China expert, and I am not a Tibet expert. I am commenting only on what I saw, but not interpreting the policy implications. (I am not a fool, however, and I am very aware of the environmental and geographical reasons why China would assert control over Tibet at whatever cost.)

The reason why I think my experience is an appropriate topic for The Buddhist Blog is different from the political and social ramifications. There is a tender and delicate balance between Thay’s call to Engaged Buddhism and Thay’s exhortation: “Don’t just do something, sit there!”

I practiced law for 4 decades. I tend to want to solve problems. I ask: ok, what can I do about this problem? I ran through the whole list of practical solutions. Organize a debate over whether to boycott tourism in Tibet or to encourage tourism in Tibet. (This, by the way, is no longer up for discussion. After two more people immolated themselves in early June, China closed the doors to Tibet again.) Petition our government to impose economic sanctions on China. (Ok, I’m waiting for the laughter to subside…) Flood China with social media comments about what’s going on in Tibet. (Perhaps they couldn’t all be blocked.)

But it wasn’t because I couldn’t come up with a practical plan that I had a lightening change of focus. I just suddenly realized how very right Gandhi was when he said “Be the change you want to see” and how very right Thay is when he says “Peace in oneself, peace in the world.”

I didn’t suddenly realize this as an intellectual premise, or as a last resort. I realized in a visceral manner to my very core that what I could do for the Tibetans was to hold them in the heart of my meditation, and what I had also to do was to hold the Chinese soldiers, so young, and probably so scared, in the heart of my mediation. Both “sides” are held hostage to greed and hate and delusion.

I am not saying that there are no situations, in Tibet, or elsewhere in the world, where there aren’t real victims. But I am saying what Thay said a long time ago in his brilliant poem “Please Call Me By My True Names”:

-- if we look deeply we see that the “victimizers” are also victims, and
that we ourselves are both victims and victimizers. We have no more
worthy deed to do for this world, no greater gift to give, than to cultivate a
heart that is open to peace and understanding and compassion, without
exceptions.

May all beings find refuge in a heart that has grown big enough to hold all who suffer.

-Haven Tobias

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Why Buddhism Prospered in Asia but Died in India.

There is a fascinating article on "The Buddhist Channel" about Buddhism in India (or lack thereof). I have often wondered why Buddhism failed to survive in the very country where it originated.

The story that unfolds describes a perfect storm that developed against Indian Buddhism. It's an epic history of Moghul invasion, Hindu persecution and a split within Buddhism itself. A saga that is captivating, insightful and perfect for a film adaptation. Click on this sentence to read the full article at "The Buddhist Channel."

~I bow to the Buddha within all beings~

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人命夕難保

見一老僧至，自己稱自己是「楚圓禪師」。這位禪師繞我的身子三匝，振一下錫杖，說了一偈子：
　　
昨日作嬰孩。
　　
今朝年已老。
　　
未明三八九。
　　
難踏古皇道。

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