About Near Death Experiences (NDE)

There's so much research done on NDEs today, that there's virtually no way to deny the truth about "life after death" & samsara. The common aspects of many NDEs include:

1. Seeing the spirit leaving their own bodies
2. Flying through a tunnel
3. Sinking into the void
4. Seeing their whole lifes flashing before their eyes in a matter of seconds
5. Seeing a powerful light & going through it

What are these things that people experience, according to the Dhamma? Let me explain a little:


1. The spirit is our delusional mind. Whereas previously the mind believed that the body belongs to itself, now it sees that the body is just a shell.
2. The tunnel is an illusionary space created by the mind in motion, which is pulled along by its own karmic energy.
3. The void is the form of Avijja or fundamental ignorance, which is actually where the delusional mind originated.
4. In the realm of the mind, space is unreal, time is equally unreal. What we believed to be "our life" is no more than a series of memories & impressions on rewind or fast forward.
5. The powerful light is your true self. Previously it was obscured by your senses but now it becomes clear because your sense organs have shut down.

This light has no form, but appears according to what a false mind is conditioned to see. When they go through the light, Christians see Jesus, Catholics see Mary, Jews see Jehovah, Muslims see Allah, Hindus see Krishna, Shiva. Buddhists see Buddha or Guanyin, Taoists see Lao Zi, the Jade Emperor etc. Those with no religion simply see whoever they held in high regard. Those who have not done much good in their lifes see Satan, the Devil, Lord Yama etc, and again those with no religion see whoever they fear most. This transformed figure will either send them back to their bodies if their lifespan is not up yet, or send them to the next existence if their time is up.

Actually whoever they see is a reflection of themselves - the mind seeing itself. When sentient beings are still deceived by their own Avijja, the true mind will spin along with outer phenomena. But when they become enlightened, it is the true mind that control how phenomena spins. No matter whether it follows or leads, the true mind always remains pure & untainted. For the enlightened ones who realize their own true mind, they are never apart from the "powerful light" that ordinary beings only see in NDEs. Everything, including both Samsara & Nibbana, is melted back into the Absolute. Birth & death is ultimately an illusion, yet apart from this illusion, what Nibbana do you hope to find? Remember this at the moment of death, & it'll be of great benefit to you.

Zen & Pure Land

Zen & Pure Land are the 2 most important Mahayana schools of Buddhism surviving in China today. Patriaches & masters from both schools often share a very close relationship with each other. Although many Zen masters extol the Pure Land after attaining enlightenment, but what many do not know is, before they reached that stage, they did not recite & meditate on koans at the same time, something which modern Buddhists tend to do.

We shoud know that Zen & Pure Land are 2 different schools & each has its own distinct method of practice. In the past, there was a Zen Master named Hanshan who taught people to try the dual practice of Buddha Recitation and Zen, taking the name of Amitabha Buddha as a Huatou or Koan, where you ask yourself "who is reciting Amitabha?" during Buddha Recitation. One who can practice recitation and then observe where Amitabha comes from and where He goes will, over a period of time, come to understand what Amitabha represents. This will allow his Panna or innate wisdom to flow forth. The method of meditating on "who is reciting Amitabha?" suggested by Hanshan may appear like a combination of both, but in reality it is a Zen method rather than a Pure Land method. It is a skillful means to teach those practitioners who are still unsure of which to follow. When I say this Hanshan is surely going to whack me with a stick!

While many scholars are correct to note that for the past few hundred yrs Chinese Buddhists have practice Zen & Pure Land together, but it is also precisely bcos of this that so few practitioners attain enlightenment in this era! Why? Distraction. If a person sometimes meditate on Koans, sometimes recite Amitabha, his time & effort is divided & cannot produce result. I can tell you for sure that those who did attain enlightenment by practicing Zen, they did not dilute their meditation with recitation; and for those who were reborn in the Pure Land through recitation, they certainly did not meditate on Koans as well!

"All wisdom comes from devotion", do not doubt the practicality of this great saying.

Can your Mind see itself?

The Parinirvana Sutra says:

"It cannot be seen, yet it is clear for all to see."

Mind seeing mind is Avijja itself!

Why? Because seeing IS the mind. Without the mind you cannot see. The former is the function, the latter is the body. In reality they are one - they are YOU. If in delusion you use another mind to see your original mind, then both minds are false. The same could be said for hearing, smelling & other sense functions.

In the same way the functions can turn back to the body but the body cannot turn back on itself; you can turn seeing, hearing etc back to the mind but you cannot turn the mind back to itself. If you can turn any of the 6 sense functions back to the mind completely, you will attain enlightenment right at that very moment.

*This is the Samatha path, 1 of the 3 methods of meditation taught in the 圆觉经 or Sutra of Complete Enlightenment, so remember it well!

Samsara & War

Why does Samsara exists?

Samsara exists because of the craving, hatred & ignorance within our own mind.
Samsara includes all the 6 realms & the 31 planes of existence.
We are stuck in Samsara bcos we do not see our true mind. All sentient beings are constantly being reborn into higher or lower realms according to the good & evil thoughts in their own minds.

Where did it all began?

Samsara is like a ring. Does a ring has a beginning or end? The root cause of suffering is not lust or aversion, but Avijja (fundamental ignorance). From Avijja arises all defilements that forms the wheel of Samsara. If our true mind is the sun, then Avijja is the dark cloud that obscures the sun. Disperse the cloud with the wind of the Dhamma, & the sun will be able to shine on all things once more.

When enlightenement is reached, we shall realize that for something that wasn't really there in the first place, what is there to "cease to exist"; to enter extinction? Only then would we truly understand what "Samsara IS Nibbana" means! By now, all of us have seen the Israel-Lebanon conflict in the news. War is cruel & innocent people are dying. Scenes of the dead resemble that of the torments suffered in Hell. Where does all this suffering come from?

The Middle East is transformed into hell because of the hatred that clouds the minds of the Israelis & the Arabs. It is this inner hatred that leads to war, destruction & death. But if the mind is pure, then the Buddha-land is also pure. Always remember - Heaven & Hell is in the mind, so is Nibbana. I sincerely hope the people in that region can radiate Metta (loving-kindness) towards all sentient beings, friend & foe alike every day. Only in this way can they remain invulnerable to all harm amidst the fierce fighting, sadhu.

To sit or not to sit?

During the Song Dynasty (around the 12th century in China), Chan or Zen Buddhism separated into 2 distinct schools; the 'Koan-contemplating' school of Ven Da Hui and the 'Silent-illumination" school of Ven Hong Zhi. They developed into the Lin Ji (Rinzai) & Cao Dong (Soto) sects, which carried on until today. Da Hui's method focused on contemplating Koans at any time or place, whereas Hong Zhi's method focused on formal sitting meditation. This was no different from the Sudden & Gradual doctrine divide during the 6th Patriach Hui Neng's time; the question of sudden or gradual enlightenment resurfaced once more, 4 centuries after being resolved. Up till now the question has still not been fully resolved for Zen practitioners: to sit or not to sit?
To answer this question I believe it is best to go back to the 6th Patriach, who had this to say:

"To be born I sit & do not lie,
To die I lie down & do not sit;
A bunch of stinking bones,
Why give chores to it?"

What is Zuo Chan or Zazen? Za means to sit, but it is not the body that sits, but your mind.
Zen means to contemplate, but there is no fixed form or pattern to contemplate with.
Not to be moved inside the mind is Za.
Not to be attached to forms outside is Zen.
Not to separate your mind from the Buddha-nature is Za,
To be able to discriminate all phenomena is Zen.

Such being the nature of Zazen, what is the point of sitting around all day meditating when all you're doing is really thinking delusional thoughts? If you truly understood Zazen, then there is not a single moment you are not sat. If you do not understand Zazen, then you can sit until you become a corpse, yet still fail to get even a glimpse of your own true mind!

So should we sit or not? It all depends whether you grasp this crucial teaching.

Take heed, do not follow the wrong path!

Tao & Zen

Taoism is the most ancient native religion of China, a path that teaches followers different ways of achieving physical immortality through union with Nature. When Chan Buddhism came to China, it adopted the use of some Taoist terms for convenience sake, so that it will be easier for the Chinese people to grasp. But this had led many to believe that Chan or Zen is merely an off-shoot of Tao. Although their teachings may appear similar in the beginning; but trust me, the final goal is totally different. If you only understand the teachings of Taoism, u'll not be misled to think in that way. The best way to illustrate this is through the story of the famed Taoist Immortal Lu Dongbin (above) meeting with Chan master Huanglong.

One day Lu was passing by Huanglong Mountain when he noticed a holy aura surrounding its peak. He knew there was an extraordinary person staying in this mountain, so he decided to pay this person a visit. Now it happened that Huang was about to give a sermon. Lu sneaked in among the followers to listen what he had to say. Huang knew that Lu had came, so he sternly shouted:
"I won't speak today as there is a Dharma thief among you."
At this, Lu bravely stepped out & asked the master:
"A single grain contains the world, a half-litre pan can cook mountains & rivers; what does this verse mean?"
"You corpse-horder!" (this was a sacarstic remark on the Taoist ideal of finding physical immortality)
"I have the pill of immortality inside my robe pocket!"
"Even if it lasts 80,000 kalpas, in the end it still crumples into nothingness."
Lu was shocked to hear this, so he mystically unleashed his flying sword upon Huang. Huang merely waved his duster as the sword flew towards him, & down it fell with a clang!
Lu immediately dropped to his knees & begged for instruction.
Huang said:
"I won't ask abt the half-litre pan, but what is the single grain containing the world?"
Lu was enlightened upon hearing these words.

What did Lu see? If you see what Lu saw you will also know your own true mind. Within this Koan lies the difference between Tao & Zen.

What do people do after they're enlightened?

The best way to answer this question is through a story. During WW2 in China, the revered Chan master, Ven Xuyun (seen above) held a Mass Prayer Ceremony for Peace in Chongqing city. The neighbouring city Chengdu's Buddhist council recommended that Ven Changyuan & Upasaka Yuan Huanxian (a respected lay teacher) to travel to Chongqing & invite Ven Xuyun over to give a sermon. Ven Changyuan could not make it, so eventually only Mr Yuan went over to Chongqing. At that time, the official in charge of such Buddhist matters was Mr Dai Jitao. Yuan asked Dai to make the request for him, but he replied that Ven Xuyun maybe too old to travel long distances. At this, Yuan, who was known for his sharp wisdom, remarked:

"Whether the Ven comes or not is up to him; whether or not I invite him or not is up to me. Since he has opened a shop, I have the freedom to go buy something from it. If the price is right, I'll pay; otherwise we'll each go our own ways."

So Yuan got to speak to Ven Xuyuan directly. He made the necessary salutation and asked:

"There are 3 kinds of people in Chengdu that needed to be saved. The 1st kind thinks that one needs to continue cultivating after enlightenment. The 2nd kind thinks that once you are enlightened, that's it. The 3rd kind thinks that to cultivate is not to cultivate, not to cultivate is to cultivate. Will the Ven master please enlighten them with your teachings?"

Ven Xuyun replied with a Chinese saying:

"All the crows in the world are black!"

But there was no further explanation of this as they both started to talk about other topics. Later Yuan wrote a letter to his friend Mr Jia Titao relating the incident. Ven Dayu, another Chan master with great insights from Hubei province was also there with Jia. He had this comment to make after learning what happened:

"Upasaka Yuan asked a very good question & Ven Xuyun gave a good answer. But as a leading master of his time, this answer is not as sharp as we would expect of him. If I were him, I would ask Yuan, which of the 3 kinds of people did HE belong to? Only in that way will they collide into each other on a narrow path & forced to present their naked minds!"

That ends my story. But what's the moral of the story? What do enlightened people do after enlightenment?

I can provide you with the answer but that wouldn't be fun. Instead I'm going to ask:

Which of the 3 kinds of people do YOU belong to? Yup, contemplate on that!

Mind & Intent

The Mind is the essense of all Dhammas. Mind is the body, Intent is the application. Mind & Intent is one, not two. When we are thinking, mind becomes intent; when we are not thinking, intent is the mind. They are 2 sides of the same coin. Thus the scrpitures say:

成一切相即心，离一切相即佛。
To become all phenomena is the mind,
To transcend all phenomena is the Buddha.

It is the same with merit & sin. When the mind is pure, the mind itself is the field of merit. All crops that grow on this field are not apart from merit. When the mind is impure, the mind becomes the field of sin. Similarly, all crops that grow on this field are not apart from sin.

However, the Buddha-nature is beyond purity & impurity, merit & sin. It is fundamentally empty. What is the Buddha-nature?

It is simply, "this". Do you know it?

To be a True Victor

The Dhammapada says:

"Victory begets enmity,
The defeated dwell in pain.
Happily the peaceful live,
Discarding both victory and defeat."

The Dao De Jing says:

"The Sage does not compete,
Yet the world cannot compete with him."

Life is a constant struggle. As sentient beings, from birth we are thrown in all sorts of situations where we need to compete & to fight for survival. Whether it is for that scholarship in school, for the affections of the opposite sex, for that medal in sports, promotion at work etc.. the list is endless. It is easy to lose oneself in the competition of life & end up even worse off than before one started. Even if we are successful, we have to fight to maintain the success or be quickly replaced by those more able than us. This is an undeniable aspect of samsaric existence. Where then can the Dhamma be found? How can permanant happiness be attained in this endless struggle?

The answer lies in retuning the mind. Although we cannot avoid life's competitions, understand that the path to enlightenment does not lie in competition itself. To compete for first & last is the path of the deluded. To cling to victory & defeat is to fuel one's ego. With an ego like Mount Sumeru, how can one ever attain freedom from Samsara? You may even be invincible & defeat 1,000 warriors in battle, yet it will not bring you any closer to the end of suffering.

The only true victory lies in victory over yourself, over your own mental defilements like craving, hatred & ignorance. To overcome all duality like victory & defeat, birth & death, samsara & nibbana in the mind is the ultimate victory of the Buddhas. If you always remember this Dhamma during any competition, then you will always be the victor no matter whether you win or lose.

The Legend of Jatukam Ramathep

Once upon a time, many centuries ago (about 1700 years ago), it was a time of war and trouble. There lived a king and his princes in Central Siam. The elder prince named Jatukam and the other named Ramathep. After many years of war, the King finally conquered and managed to secure Sri Lanka into part of his Kingdom. There was a saying that the King possessed a sacred treasure, this was none other than the holy relics of Lord Buddha. Before the King began his journey to the newly conquered land, he tasked the protection of the relics to his two princes, & ordered them to guard it with their lives.

Some time later, the princes received information of plan by their enemies to capture the relics. They immediately informed the King in Sri Lanka. The King instruction was to quickly take the relics away by sea and head to Sri Lanka. Halfway through the journey, a thunderstorm struck and their ships were sunken. Except the two princes, the rest of the crew did not survive.

The two princes were washed ashore, but well. Without the sea transport, they could no longer bring the relics to Sri Lanka. They started praying sincerely to the relics, saying: “Dear Enlightened One! If this land we step upon is a holy piece of land, then please guide us let us live a new life here. With our people, we shall guard and protected your relics forever.”

Later the two princes built a temple on this holy land and with much hard work, they also establish a wealthy and strong city. They brought new hope and peace to all the people. In remembrance of the great deeds by the two princes, they named this place Nakhon Si Thammarat in their honour. This is now located in Southern Thailand at the present time. The temple that the two princes built for the relics is called Wat Mahathat - as it is known now.

Ever since then, after a few centuries, many people had travelled to Wat Mahathat to locate the relics that were buried by the princes. Finally, they found a stone carving and the relics buried at the Wat. The stories of the two princes were found engraved on this stone.

The two princes had done many great deeds and the greatest is by erecting the temple to house the relics. And they promised to guard the Relics with their lives. They had earned respect from both the heavenly and earthly beings. Later, the people combined the two princes into one and named him Tao Jatukam Ramathep when praying to him. Tao Jatukam Ramathep becomes one of the most respected and popular deities in the South of Thailand. In olden days, Tao was used to address noble ones. It is believed that those that pray to Tao Jatukam Ramathep will be blessed with fulfilling life and better in all aspects in everyday work. (End) Wat Phra Mahathat

The temple is located on Ratchadamnoen Road in Tambon Nai Muang, Amphue Meuang of Nakhon Si Thammarat province. This is one of the most important historical sites in Southern Thailand. The stupa, 55.78m high, has a distinctive Sri Lankan style. The top of the spire is entirely covered in pure gold. Inside the temple are many buildings of importance, especially the royal building which has beautiful architecture from the Ayutthaya period and the Sam Chom building, where the Buddha image garbed in royal attire - Phra Si Thamma Sokarat is housed. There are also the Phra Maha Phinetkrom (the equestrian image) building and the Thap Kaset building; while the Khian and Pho Lanka buildings are used to display artifacts donated to the temple by Buddhists from the whole region.

Over the doorway at the entrance of Wat Phra Mahathat in Nakhon Si Thammarat, there are the statutes of Tao Kadtukam and Tao Ramathep, the guardian deities of holy relics of the Buddha. The name of one deity is Tao Kadtukam, which later people understand that he is none other than Jatukam.

There are many stories on how the City Pillar (Lak Meuang) and the first Jatukam amulets were made. One story tells of Police Maj Gen Sanpetch Thammikun, the provincial police chief during the 1980s, going to Wat Nang Phraya during a shamanistic ritual. The medium, a woman, told the policeman to come back. When he did come back later the woman wasn't there, but had been replaced by a new medium claiming to be the spirit of the military leader for the B.E. 17th century Nakhon Si Thammarat king.

The police general came a third time, and the second medium claimed to be yet another spirit - Jatukam, who instructed him to lead the construction of a city pillar. However, the spirit advised him that first he should consult with Police Maj Gen Khun Pantarakrachadej (also known as Ajarn Khun Phan), who was thought to be a master of Buddhist magical arts (Puttakom). This is believed by some to be the reason why Jatukam Ramathep was chosen to be a model for the amulet images when the campaign to raise funds for the city pillar was launched. The city pillar was partly completed in 1986, and the original Jatukam amulets were made in 1987. It was circular pendant a five-centimetres in diameter, and was priced at 49 baht. Now many are sold for more than 100,000 baht each. In the past only very few Jatukam amulets were produced, but after Police Maj Gen Khun Pantarakrachadej (Khun Phan) passed away recently at the age of 103 (some say 108), the amulets again became very popular. It may be significant that his death on Sep 5th 2006 was just two weeks before the military coup in Bangkok. Since the royal cremation ceremony of Khun Phan last February, Jatukam amulets have become even more popular. But how long can the craze last?

Do inanimate objects have Buddha-nature?

A Buddhist Poet once wrote:

"The green bamboo droves are the Dhammakaya;
The fragant yellow flowers are none other than Panna."

Taking this kind of expression literally, many later generation practitioners were misled to think that because the Buddha-nature encompasses all things, even inanimate objects possess such a nature. If Panna is the same as flowers, then doesn't that makes it non-sentient? If the Dhammakaya is the same as bamboo, then doesn't it becomes inanimate? So when we cook and eat bamboo shoots, are't we chewing on the Dhammakaya? What worth is there in seeking to attain these things if that is the case?

The scriptures say:

"Able to well distinguish all phenomena,
Yet remaining unmoved in the utmost meaning."

Understand that the Dhammakaya is the result of eons spent in perfecting our Sila, Samadhi, Panna & the rest of the Paramitas. It is the true body of all Buddhas, timeless, unchanging, omnipresent & all-knowing. How can such an unequalled attainment be inanimate & non-sentient? If inanimate objects have Buddha-nature, then how come none of them ever attain Buddhahood? According to such theory, then it is better for all of us to die now & become corpses; because corpses are inanimate objects; wouldn't that make us closer to becoming Buddhas?

The Buddha is right in front of you, yet you spend kalpas looking for him. Your whole being is the Dhamma, yet you seek the Dhamma outside of yourself. How foolish that is!

Contemplate on the 5th patriach Hong Ren's katha:

"With sentience we come to plant our seeds,
From fertile ground we are born;
Without sentience we have no seeds,
Neither will there be nature or growth."

Therein lies the true location of our Buddha-nature.

Birth, Aging, Sickness & Death

The Heart Sutra says:

"Seeing the 5 aggregates as empty,
Going beyond all kinds of suffering."

When Prince Siddharta first saw the 4 sights of an old man, a sick man, a corpse & a recluse, he immediately realized that all sentient beings have to go through the physical sufferings of aging, sickness & death without exception. But in the recluse, he saw that they might be a way out of suffering by taking up the spiritual path. That marked the beginning of his journey towards enlightenment.

Although we all have to be born, grow old, fall sick & die, but are these things inherently bad? It might not feel pleasant to experience these changes, but some have observed that there are those who are able to grow old gracefully, enjoy their "golden years", & also accept sickness & death comfortably without any mental anguish. In fact there are times that this changes offer release from other forms of suffering for some people. What then, is the true nature of birth, aging, sickness & death?
If you contemplate on these changes, you will gain the insight that good & bad, happiness & suffering is all in the mind. It has nothing to do with birth, aging, sickness & death - these are only natural processes for the physical body, which is by nature illusionary. To give an example, for those old folks whose minds are happy & contented, old age is a time of relaxing & enjoying life. But for those who are bitter & dissatisfied, it becomes a time of anxiety & regret.

When the mind is gripped by Avijja (fundamental ignorance), and controlled by the craving, hatred & ignorance that arises from it, then all changes in the body causes suffering in the mind because we wrongly believe this body to be "ours". But when Avijja is broken, the 3 poisons are transformed into Sila (discipline), Samadhi (concentration) & Panna (wisdom), which are the innate virtues of our Buddha-nature. Birth, aging, sickness & death are all transformed into skillful means to teach sentient beings who cling to such delusions about Dukkha (suffering), Anicca (impermance), Anatta (no-self) & Sunyata (emptiness). If they realize the body & mind are not worth clinging to, then we teach them that even the Dhamma is just a temporary medicine & also not worth clinging to. When they realize all-encompassing emptiness, we teach them that this very emptiness is not worth clinging to as it is Avijja itself! Only when they shatter this Avijja do they realize that they have in fact gone full circle - for they themselves are Buddhas! Everything comes back to your own mind, but are you aware of it?

The Controversial Sangha Renpoche

The 5th Chan Patriach Hong Ren once said:

"If you are ignorant of your own true nature,
How can you hope to gain any merits?"

I just finished reading the famous Sangha Renpoche's autobiography, "I am such a Living Buddha" (see above). Interestingly, this book is recommended by many famous Buddhist leaders, intellectuals & celebrities alike. Sangha Renpoche, for those of you who are not familiar, is a young reincarnated Lama of the Kagyud tradition from Qinghai province in China, only 29 yrs old this year. He is controversial in the sense that he lives a double life, one as a revered Guru Lama & the other as a modern, fashionable & charisimatic yuppie. The Renpoche has openly admitted in his autobiography of his prolific lay life, featuring his sports car, branded clothes, pub-crawling & even his live-in affair with his Singaporean ex-girlfriend. Indeed, it is difficult to see how a person can expound beautiful Dhamma teachings to the multitude on the one hand, & yet live the high life of material enjoyments like any other rich young man on the other. Such behaviour may be unthinkable in the Theravada, debatable in the Mahayana, & might only be accepted in the Vajrayana tradition. After reading what the Renpoche has to say about the Dhamma as well as his inner struggles when faced with different choices in life (especially in the dept of love), I came to the conclusion that he is merely an ordinary man. He may be very well-versed with the Vajrayana teachings, & might have been reborn many times practicing the Dhamma; he may even possess a mystic aura & be respected like a living Buddha, yet he still has not seen the true nature of his mind. He is much like the U2 song: "But I still haven't found what I'm looking for.." Which is sad, actually. Sangha Renpoche says he is "a salesman of the Dhamma", & Buddhism is his "product"; so he has a duty to present it in its most upbeat & attractive image to his "customers". And what better way to advertise his product than to advertise through his own self? But such thinking is inherently problematic, because of the profound & inconceivable nature of the Dhamma. It is of course not a problem to walk freely between the sensual & spiritual world if you are enlightened, where duality is no more; but what happens when you are not? How can you confidently say sensual pleasures are empty & cannot taint your mind when you have not realized the supreme Dhamma? Remember the story of Kumarajiva giving a warning to his disciples? It is indeed a dangerous path to tread if you have not reached that kind of level. Judging from his writings, there is no doubt that Sangha Renpoche is still in the realm of duality. Even he himself admits that he is but a man, & enlightenment has not been reached.
The Renpoche explains that "all things arise due to dependent origination" & he cannot avoid those worldly trials due to past karma. If such is the case, why choose the path that is full of traps? Why not avoid this path altogether and stick to the safe shelter of the Vinaya? Only when you have broken Avijja can you throw away the guidance of the Vinaya, the Dhamma & all the scriptures, for by that time you will realize all the teachings are already present in your own Buddha-nature. Then you can choose to roam the world and live either the religious or the material life without any obstacles. To Sangha Renpoche, I only have this to say: stop creating the karma of birth & death; seek that which is beyond birth & death within your own mind. May he quickly reach the doors of the deathless, sadhu.

Destruction of Pra Prom Erawan

As most of us already know, 2 days ago (21.3.06) a mentally-deranged man hammered the much-revered statue of Pra Prom or Brahma creator god at the Hyatt Erawan Hotel in Bangkok and reduced it into rubble. Only the part of lap and base of the statue were left intact. Its head was broken and fell off to the ground. Officials have since put up white cloth to hide what is left of the statue. The man was later identified as Thanakorn Pakdeepol, 27, a Muslim. While he was trying to escape, some taxi drivers and people near the scene caught up with him started to beat him up. The madman died from his injuries about 50m away from the Pra Prom shrine.
Although astrologers predict bloodshed and bad times ahead from the destruction of the revered Brahma statue in central Bangkok, what I'm more concerned is the possible backlash against the Muslim population in Thailand, even though the culprit is insane and could not be held totally responsible for such an act of terror. He might be dead, but the result of his actions will have far reaching effect on religious sensitivities in the kingdom. Given the political turmoil that is already shaking up the country currently, the situation could very well turn worse if further religious conflict enter the picture at this time.

As Buddhists, we must view this happening with a calm mind, reflecting on the impermanance of all external phenomena. See that all the Buddha images in our world, no matter how holy they are, are not the real Buddha. The real Buddha is in our heart and it is this Buddha-nature that is truly indestructible like diamond. Even when the whole world is burned up by fire at the end of the Maha Kalpa (great eon), the Buddha-nature remains the same as always. Throughout history there had been persecutions on Buddhism; countless temples, pagodas, images & scriptures had also been destroyed as a result. But the Dharma was able to survive to this day because it always lived in hearts & minds of the people no matter what happened. Pra Prom or Brahma is not so much about a Creator Deity, but about the 4 immeasurables he represents - Universal Love, Compassion, Joy & Equanimity. These are are also the inherent qualities that makes a person immortal even though his physical body may die. Seek these immeasurables in your heart and Brahma will forever be present in you, sadhu.

Anger & Merit

Shantideva, one of the great Mahayana sages, once said:

Good works gathered in a thousand ages,
Such as deeds of generosity,
Or offerings to the Blissful Ones-
A single flash of anger shatters them.

Why does anger destroy all the merit you ever accumulated?

Because it is you!
In the same way that eons of ignorance can be banished by a single moment of enlightenment, ages of merit can similarly be destroyed by a moment of anger.
Anger is you, love is you, merit is you, sin is also you. It is still the same one mind, but use it for anger, and it becomes hell. Use it for love, and it becomes heaven. Use it for ignorance, it becomes sentient beings; use it for enlightenment, and it becomes Buddha. Whether merit or sin depends on how you use this one mind; but at the end of the day, nothing is created, nothing is destroyed. It is just you.

Don't you see?

Are ghosts & demons afraid of chanting?

Some people believe that when you are disturbed by ghosts, spirits & demons, chanting sutras, mantras or names of the Buddhas & Bodhisattvas will protect you. They think that it is the Buddhas, Bodhisattvas or guardian deities who will drive the evil beings away, but that's utter nonsense.

Such beliefs originate from an unenlightened mind. Chanting or recitation does not scare ghosts, spirits or demons! It is the enlightened mind that they truly fear. What are these evil beings? They are merely our own craving, hatred, ignorance, jealousy, pride & doubt. What are kathas, mantras, names of Buddhas & Bodhisattvas? They refer to different aspects of our own Buddha-nature. They are also fingers pointing to the Buddha-nature, directing us to return to the true mind. Where are all those Buddhas, Bodhisattvas & guardian deities? They are all there, right inside our Buddha-nature. When we return to the true mind, those defilements mentioned above are all absorbed back into the absolute & dissappear without a trace. They stand no chance just as snow flakes stand no chance inside a hot stove. This is what really scares the ghosts & demons!

Thus do not seek protection from evil outside yourself, for evil is your own mind, & all protection is also within your own mind.

Nagarjuna's stanzas

"In some things be like trampled grass.
In some things be like blazing fire.
In some things labour like a slave.
In some things remain as immovable as a mountain."

What does these verses of the great Nagarjuna, father of the Mahayana tradition mean?

Trampled grass refers to the perfect patience of the Buddha-nature. Like when King Kali angrily cut off the limbs of Rishi Ksantivadin (one of the Buddha's past life) with his sword, he felt no anger towards him. Or when Ven Hui Ke chopped off his own arm to seek the highest doctrine from Bodhidharma, he too felt no regret at all for that sacrifice.

Blazing fire refers to the the Samadhi fire of the Buddha-nature, able to burn away all klesha (defilements) and tranform them into pure Prajna (wisdom). Whatever klesha that arise in the mind is caused by Avijja (fundamental ignorance). When Avijja is shattered, all klesha are melted back into the true mind & becomes its manifestation bodies.

Labouring like a slave refers to the untiring nature of the Buddha-nature, for it is devoid of any concept of self or something belonging to a self. Like the Bodhisattva Ksitigarbha, who vowed never to attain Buddhahood until all the hells are emptied, the Buddha-nature also works tirelessly to transform all sentient beings in the mind into Buddhas.

Immovable as a mountain refers to the admantine nature of the Buddha-nature, for despite being able to see & know all things, remains unattached & unchanged throughout all time & space.

So u see all Dharmas are not apart from the Buddha-nature. Once u see your own true mind, you will be able to understand all the teachings of the Buddha, sadhu.

The Nature of Thought

The Ksitigarbha Sutra says:

"Whenever thoughts arise in the minds of sentient beings in Jambudvipa, they are all but sinful. If by chance they happen to gain some benefits, they often retrogress from their initial wholesome mind. In evil conditions, evil thoughts grow successively one after another."

This is a well known passage in the Sutra but people often misunderstand it, thinking that we sentient beings are all born in sin, not unlike what is taught in Christianity.

Thought arising in the mind is evil not because sentient beings are evil or thought itself is evil, but only because it is tainted by our fundamental ignorance (avijja). When Avijja is in control of our mind, thinking, not thinking, between thinking & not thinking, neither thinking nor not thinking are all klesha (defilement). But when Avijja is shattered, thought IS the Buddha!

Using a good thought (eg. thinking of Amitabha) to conquer evil thought is an expedient means taught by some Pureland Buddhist teachers, but it won't be very effective unless you understand the nature of thought. Amitabha refers to the Buddha-nature, and in the Buddha-nature there is no good thoughts or evil thoughts. No pure or impure thoughts, no right or wrong thoughts, no thought & no no-thought. All these are still in the realm of duality & are thus unreal. If you can think of Mara in the same way you think of Amitabha or Buddha; think of evil thoughts as fundamentally no different from good thoughts, then that can be called true "Nian Fo", "Nembutsu" or Buddha thought.

善念恶念，皆是妄念，
有念无念，无非魔念；
即念离念，亦不断念，
念佛念佛，念即是佛！

Good thought evil thought, all are false thoughts.
Have thought no thought, not apart from evil thoughts.
Think thought leave thought, do not cut thoughts.
Think Buddha think Buddha, thought IS Buddha!

More Zen Koans for contemplation

1. Bodhidharma and the Emperor Wu

Emperor Wu of China was a very benevolent Buddhist ruler. He built many temples and monasteries, educated many monks, and performed countless philanthropic deeds in the name of Buddhism. He asked the great teacher Bodhidharma, "What merit is there in my good works?" Bodhidharma replied, "None whatsoever." The Emperor then asked, "What is the highest meaning of the Noble Truths?" Bodhidharma answered, "Vast Emptiness, devoid of Nobility." The Emperor then queried, "Who, then, is this confronting me?"
"I do not know," was Bodhidharma's reply.
Since the Emperor did not understand, Bodhidharma left his kingdom. Later, the Emperor related this conversation to an adviser, Prince Shiko. Shiko reprimanded him, saying that Bodhidharma was a great teacher possessed of the highest truth. The Emperor, filled with regret, dispatched a messenger to entreat Bodhidharma to return. But Shiko warned, "Even if all the people in the land went, that one will never return."

*For this Koan, meditate on "I do not know". If you know what is it that is not known, you will see your own Buddha-nature.

2. Seijo's Two Souls

Chokan had a very beautiful daughter named Seijo. He also had a handsome young cousin named Ochu. Joking, he would often comment that they would make a fine married couple. Actually, he planned to give his daughter in marriage to another man. But young Seijo and Ochu took him seriously; they fell in love and thought themselves engaged. One day Chokan announced Seijo's betrothal to the other man. In rage and despair, Ochu left by boat. After several days journey, much to his astonishment and joy he discovered that Seijo was on the boat with him!
They went to a nearby city where they lived for several years and had two children. But Seijo could not forget her father; so Ochu decided to go back with her and ask the father's forgiveness and blessing. When they arrived, he left Seijo on the boat and went to the father's house. he humbly apologized to the father for taking his daughter away and asked forgiveness for them both.
"What is the meaning of all this madness?" the father exclaimed. Then he related that after Ochu had left, many years ago, his daughter Seijo had fallen ill and had lain comatose in bed since. Ochu assured him that he was mistaken, and, in proof, he brought Seijo from the boat. When she entered, the Seijo lying ill in bed rose to meet her, and the two became one. Zen Master Goso, referrring to the legend, observed, "Seijo had two souls, one always sick at home and the other in the city, a married woman with two children. Which was the true soul?"

*For this Koan, meditate on which was Seijo's true soul.

3. Ganto's Two Meals

Kisan paid a visit to Ganto, who was living in quiet seclusion, and asked, "Brother, are you getting two meals regularly?" "The fourth son of the Cho family supports me, and I am very much obliged to him," said Ganto. "If you do not do your part well, you will be born as an ox in the next life and will have to repay him for what you owed him in this life," Kisan cautioned.
Ganto put his fists on his forehead but said nothing. "If you mean horns," Kisan said, "you must stick out your fingers on top of your head." But before he finished speaking, Ganto shouted, "Hey!" Kisan did not understand his meaning and said, "If you know something deeper, why don't you explain it to me?" Ganto hissed at him and said, "You have been studying Buddhism for thirty years, as I have, and you are still wandering around. I have nothing to do with you. Just get out." And with these words he shut the door in Kisan's face.
The fourth son of the Cho family happened to be passing by and, out of pity, took Kisan to his home. "Thirty years ago we were close friends," Kisan said sorrowfully, "but now he has attained something higher than I have and will not impart it to me."
That night Kisan could not sleep. He got up and went to Ganto's house. "Brother," he implored, "please be kind and preach the Dharma for me." Ganto opened the door and disclosed the teaching. The next morning Kisan returned home, happy with attainment.

*For this Koan, meditate on what are the 2 meals.

4. Everything is Best

One day Banzan was walking through a market. He overheard a customer say to the butcher, "Give me the best piece of meat you have." "Everything in my shop is the best," replied the butcher. "You can not find any piece of meat that is not the best." At these words, Banzan was enlightened.

*For this Koan, meditate on what is the best meat.

5. Where to Meet after Death

Dogo paid a visit to his sick fellow monk, Ungan. "Where can I see you again if you die and leave only your corpse?" Dogo asked. "I will meet you where nothing dies," Ungan replied. Dogo criticized his response saying, "What you should have said is that there is no place where nothing is born and nothing dies and so we need not see each other at all."

*For this Koan, meditate on what is the place where nothing is born or dies.

The Conditions of the Devas

There are 3 classes of Devas or gods in Buddhist cosmology. The first kind are the formless devas in the formless heavens (arupa loka), who have no desire nor body, only pure mind. They enjoy the sublime bliss of the formless Jhanas & have extremely long lives (up to 84,000 Maha Kalpas or great eons), which gives these devas the illusion of eternal life. The second kind are the devas of form, who have bodies but no desire. They experience the pure bliss of the 1st to the 4th Jhana. Brahma devas belong to the the lower heavens of form (rupa loka) & there's no male & female distinction in this realm. Their bodies are sexless & are made of pure radiance. They also have very long lives (up to 16,000 Maha Kalpas). The last kind are the devas in the heavens of desire (kama loka), like the Tavatimsa or Tusita heavens, which have male & female distinction - meaning that these devas still have sex, but in a much more refined way compared to humans & animals. Different devas in the different heavens of desire have sex in different ways. For example those in the heaven of the 4 kings & the Tavatimsa simply let their spiritual energy mingle. Those in the Yama heaven only need to go close to each other. Those in Tusita heaven simply hold hands & those in the Nimmanarati heaven only have to look at each other! These devas are constantly enjoying great sensual pleasures which are the fruits of their good karma. Though their lives are relatively short (millions to billions of years) as compared to the devas of form & formlessness, but it's still a very long time to us humans.

When devas are going to die, they first show the 5 minor signs of decay, followed by the 5 major signs, after which they will immediately fall to the lower realms. This applies to all devas in the heavens of form & desire alike, no matter whether they are sexless, male or female.

The 5 minor signs are:
1. They no longer hear divine music.
2. Their radiance becomes diminished.
3. Water start to wet their bodies.
4. They start to miss the heavenly enjoyments.
5. Their divine sight could no longer perceive the entire world.

The 5 major signs are:
1. Their celestial robe becomes unclean.
2. Their crown of flowers wilt.
3. Sweat start to flow from their armpits.
4. Their bodies start to smell.
5. They start to become very agitated.

For the formless devas, they do not expereince these signs cos they have no bodies, but once their time is up, their minds will lose the bliss of the formless Jhanas & thus dissappear from that realm to be reborn into the lower realms.

So u can see that it is difficult for devas to cultivate the Dhamma bcos the bliss or enjoyments in the heavens are so great that often devas don't think of the Dhamma until it is too late (when the 5 major signs of decay appear). In the same way, humans who have a lot of money & pleasure will never think of practicing the Dhamma until they are old & dying. By that time, it will probably be too late. Thus the best condition to practice the Dhamma is not to be a deva or human with an easy life, but just a normal person that have experienced some degree of suffering. Only those who know suffering will have a heart to seek the end of suffering that is Nibbana.