True Enlightenment
Original Chinese Language Article By: Qianfeng Daoist Master Zhao Ming Wang (赵明旺)
(Translated by Adrian Chan-Wyles PhD)
The Chinese Daoist culture of energy centre-based self-cultivation is ancient and has continuously developed over thousands of years. During that time it has had to face (and survive) myriad difficulties, and yet it has always adapted to prevailing conditions without losing its inner coherency, and as such has spread throughout (and has been preserved within) the many different ethnic groups that comprise the country of China. How have Buddhism, Daoism and Confucianism interacted? They integrate like the relationship between husband and wife, with each tradition representing exactly the same essence of the mind, but applying distinct methods to attain it. When perceived in the correct manner, there is no contradiction, with each one tradition re-enforcing the other two without a problem.
Buddhists propagate ‘virtue’ (德 – De) by performing only good acts so that a future existence of non-suffering can be assured. Buddhists follow the example (and teachings) of the Tathagata. Although there may be 108,000 different lifetimes, after death there is a golden-bodied Arahant sat in meditation. Confucians follow the ‘Dao of Filial Piety’ (孝道 – Xiao Dao) in all circumstances no matter how much bitterness and hardship they have to endure. Many seek fame through the attainment of excellence in classical scholarship. Confucius was concerned in worshipping the family ancestors out of respect. This respect is premised upon the cultivation of ‘virtue’ and ‘wisdom’ through the performance of correct behaviour in every circumstance, and the act of correct study in academia. The ancestors should be respected because in the past they managed to physically survive and were then able to pass on physical life to the next generation in an open unbroken chain of cause and effect down to the present time. As a consequence, the Confucians are not interested in the common belief in ghosts and spirits, and have no set teaching on this subject. Daoism advocates hard-work through self-cultivation and often this is done alone in the remote mountains. Through suffering and self-cultivation ‘virtue’ is developed. Through this a robust healthiness is attained together with a pro-longed life-span (Immortality). Life is often not easy, and no matter what path is followed it must always be remembered that from your mother you attain blood and from your father you attain bone so that you take an incarnation. Therefore being respectful (Confucian), whilst seeking enlightenment (Buddhism) is fully inaccordance with Daoist teaching which seeks to understand the realities of life and death, build good health and pro-long life. All these paths share a common essence that strives to manifest in the physical world. This is the realisation of ‘enlightenment’ or ‘reality’ which is the unification of the divine-sky with the broad-earth. Such a realisation brings hope to the world and creates the conditions for positive transformation.
Qianfeng Hermitage – Zhao Mong Wang
©opyright: Adrian Chan-Wyles (ShiDaDao) 2015.
Original Chinese Language Source Article: http://752315496.blog.163.com/blog/static/8830018220133128305214/
真悟
中华丹道千年创,历经岁月魔难多,怎奈中华多族人。佛 儒 道家怎能和?夫妻尚且隔心事何况三界各有头。
佛修未来讲德善,去时如来门前迎。一生十万八千遍,死后金身罗汉坐。儒家孝道苦寒窗,立志真学求功名。官场鬼神难认辩,到了一身帐不清。道自逍遥闻天下,道德经纶世人知。可知山中苦自修,只为验证性命修。今生来的不容易,血为母来骨为父。尽孝之后修性命,拜师入门得真决。了解生死才可修。性靠自悟命师传,立志真修在今世,怎知去时天和地。
千峰草堂:赵明旺
Buddhists propagate ‘virtue’ (德 – De) by performing only good acts so that a future existence of non-suffering can be assured. Buddhists follow the example (and teachings) of the Tathagata. Although there may be 108,000 different lifetimes, after death there is a golden-bodied Arahant sat in meditation. Confucians follow the ‘Dao of Filial Piety’ (孝道 – Xiao Dao) in all circumstances no matter how much bitterness and hardship they have to endure. Many seek fame through the attainment of excellence in classical scholarship. Confucius was concerned in worshipping the family ancestors out of respect. This respect is premised upon the cultivation of ‘virtue’ and ‘wisdom’ through the performance of correct behaviour in every circumstance, and the act of correct study in academia. The ancestors should be respected because in the past they managed to physically survive and were then able to pass on physical life to the next generation in an open unbroken chain of cause and effect down to the present time. As a consequence, the Confucians are not interested in the common belief in ghosts and spirits, and have no set teaching on this subject. Daoism advocates hard-work through self-cultivation and often this is done alone in the remote mountains. Through suffering and self-cultivation ‘virtue’ is developed. Through this a robust healthiness is attained together with a pro-longed life-span (Immortality). Life is often not easy, and no matter what path is followed it must always be remembered that from your mother you attain blood and from your father you attain bone so that you take an incarnation. Therefore being respectful (Confucian), whilst seeking enlightenment (Buddhism) is fully inaccordance with Daoist teaching which seeks to understand the realities of life and death, build good health and pro-long life. All these paths share a common essence that strives to manifest in the physical world. This is the realisation of ‘enlightenment’ or ‘reality’ which is the unification of the divine-sky with the broad-earth. Such a realisation brings hope to the world and creates the conditions for positive transformation.
Qianfeng Hermitage – Zhao Mong Wang
©opyright: Adrian Chan-Wyles (ShiDaDao) 2015.
Original Chinese Language Source Article: http://752315496.blog.163.com/blog/static/8830018220133128305214/
真悟
中华丹道千年创,历经岁月魔难多,怎奈中华多族人。佛 儒 道家怎能和?夫妻尚且隔心事何况三界各有头。
佛修未来讲德善,去时如来门前迎。一生十万八千遍,死后金身罗汉坐。儒家孝道苦寒窗,立志真学求功名。官场鬼神难认辩,到了一身帐不清。道自逍遥闻天下,道德经纶世人知。可知山中苦自修,只为验证性命修。今生来的不容易,血为母来骨为父。尽孝之后修性命,拜师入门得真决。了解生死才可修。性靠自悟命师传,立志真修在今世,怎知去时天和地。
千峰草堂:赵明旺