xabir2005

There is one post in 2010 that Thusness posted to me. It was very important to me and preceded my insight into anatta. It was the condition that made me investigate further to penetrate into the essence of anatta and emptiness. At that time, I was already established in non-dual luminosity and saw everything as the "expression of a single field of aliveness", everything was as if one substance of awareness undivided in any way. Yet I was still unable to realize anatta. Then during bmt (basic military training), Thusness intended for me to know some important points through my dreams which manifested in a couple of dreams, after which when contemplating on the Bahiya Sutta, the realization of anatta arose. Thusness said to me: Hi Simpo and AEN, Yet we cannot get carried away by all these blissful experiences. Blissfulness is the result of luminosity whereas liberation is due to prajna wisdom. To AEN, For intense luminosity in the foreground, you will not only have vivid experience of ‘brilliant aliveness’, ‘you’ must also completely disappear. It is an experience of being totally ‘transparent’ and without boundaries. These experiences are quite obvious, u will not miss it. However the body-mind will not rest in great content due to an experience of intense luminosity. Contrary it can make a practitioner more attach to a non-dual ultimate luminous state. For the mind to rest, it must have an experience of ‘great dissolve’ that whatever arises perpetually self liberates. It is not about phenomena dissolving into some great void but it is the empty nature of whatever arises that self-liberates. It is the direct experience of groundlessness and non –abiding due to direct insight of the empty nature of phenomena and that includes the non-dual luminous essence. Therefore In addition to bringing this ‘taste’ to the foreground, u must also ‘realize’ the difference between wrong and right view. There is also a difference in saying “Different forms of Aliveness” and “There is just breath, sound, scenery...magical display that is utterly unfindable, ungraspable and without essence- empty.” In the former case, realize how the mind is manifesting a subtle tendency of attempting to ‘pin’ and locate something that inherently exists. The mind feels uneasy and needs to seek for something due to its existing paradigm. It is not simply a matter of expression for communication sake but a habit that runs deep because it lacks a ‘view’ that is able to cater for reality that is dynamic, ungraspable, non-local , center-less and interdependent. After direct realization of the non-dual essence and empty nature, the mind can then have a direct glimpse of what is meant by being ‘natural’, otherwise there will always be a ‘sense of contrivance’. My 2 cents and have fun with ur army life. :-)

Anatta, like I said, is not neti neti. Neti neti is a form of dissociation. When one dissociates from all concepts, one discovers the simple fact of being-awareness which is the core of existence. One no longer has doubt about it. Anatta is also not the aspect of impersonality (as you described: awareness is not "yours") - the different degrees of no-self is described in more details in my article http://awakeningtore...w-practice.html Anatta however is a subtler truth, realizing anatta entails discovering the absence of an agent, because the rejection and seeing through of the view of a self (self as implying permanent, separate, having agenthood) is itself the seeing through of agency: one realizes that hearing is simply the sound without a hearer, in seeing just scenery without seer. Pure consciousness of hearing, pure consciousness of sight, etc... Arising dependent on conditions. No I. At this point that pure being-awareness is not confined to the mind realm, it is experienced as the eighteen dhatus itself, manifesting in diversity, and there is no making of consciousness into I, me or mine. In the words of the Zen priest Alex R. Weith in his very well written article: http://awakeningtore...hiya-sutta.html ............. This also means that the first step is to disembed from impermanent phenomena until the only thing that feels real is this all pervading uncreated all pervading awareness that feels like the source and substance of phenomena. Holding on to it after this realization can hower become a subtle form of grasping diguised as letting go. The second step is therefore to realize that this brightness, awakeness or luminosity is there very nature of phenomena and then only does the duality between the True Self and the appearences arising and passing within the Self dissolve, revealing the suchness of what is. The next step that I found very practical is to push the process of deconstruction a step further, realizing that all that is experienced is one of the six consciousness. In other words, there is neither a super Awareness beyond phenomena, not solid material objects, but only six streams of sensory experiences. The seen, the heard, the sensed, the tasted, the smelled and the cognized (including thoughts, emotions, and subtle thougths like absorbtion states, jhanas). At this point it is not difficult to see how relevent the Bahiya Sutta can become. ............. Just for the sake of clarification, I would like to make it clear that I never said that "these luminous self-perceiving phenomena which are craving-free and nondual are the Ultimate", if there could still be any ambiguity about that. On the contrary, I said that what I used to take for an eternal, empty, uncreated, nondual, primordial awareness, source and substance of all things, turned out to be nothing more than the luminous nature of phenomena, themselves empty and ungraspable, somehow crystallized in a very subtle witnessing position. The whole topic of this thread is the deconstruction of this Primordial Awareness, One Mind, Cognizing Emptiness, Self, Atman, Luminous Mind, Tathagatgabha, or whatever we may call it, As shocking as it may seem, the Buddha was very clear to say that this pure impersonal objectless nondual awareness (that Vedantists called Atma in Sanskrit, Atta in Pali) is still the aggregate of consciousness and that consciousness, as pure and luminous as it can be, does not stand beyond the aggregates. "Any kind of consciousness whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near must, with right understanding how it is, be regarded thus: 'This is not mine, this is not I, this is not my self.'" (Anatta-lakkhana Sutta). ............. What I realized also is that authoritative self-realized students of direct students of both Ramana Maharishi and Nisargadatta Maharaj called me a 'Jnani', inviting me to give satsangs and write books, while I had not yet understood the simplest core principles of Buddhism. I realized also that the vast majority of Buddhist teachers, East and West, never went beyond the same initial insights (that Adhyashanti calls "an abiding awakening"), confusing the Atma with the ego, assuming that transcending the ego or self-center (ahamkara in Sanskrit) was identical to what the Buddha had called Anatta (Non-Atma). It would seem therefore that the Buddha had realized the Self at a certain stage of his acetic years (it is not that difficult after all) and was not yet satisfied. As paradoxical as it may seem, his "divide and conquer strategy" aimed at a systematic deconstruction of the Self (Atma, Atta), reduced to -and divided into- what he then called the five aggregates of clinging and the six sense-spheres, does lead to further and deeper insights into the nature of reality. As far as I can tell, this makes me a Buddhist, not because I find Buddhism cool and trendy, but because I am unable to find other teachings and traditions that provide a complete set of tools and strategies aimed at unlocking these ultimate mysteries, even if mystics from various traditions did stumble on the same stages and insights often unknowingly. ............. Thanks, sure. I especially like the "In lhatong—in terms of the Four Naljors—one is not naming what arises; one is not separate from what arises. One becomes completely identified with that which arises". This is how the practice these days. There is seeing, hearing, thinking, sensing, tasting and smelling, but obviously no seer, hearer, senser, etc. out there trying to dis-embed from the seen, the heard... If it seem that someone or something is investigating, seeing, practicing, it soon appears that this sense of a doer, an observer or even this abstract and impersonal sense of being is just thinking, feeling, sensing. ............. As a matter of far, I am not familiar with noting vipassana. What I do is to hold on the 'sense of being' or 'sense of presence'. This presence that first felt like "I am presence-awareness" now turns into the direct apprehension of the beingness, presence or actuality of seeing, hearing, sensing, etc. in the absence of a subject, knower, self or non-dual awareness-super-Self. The sense of being (or feeling of existence) is not anymore the sense of my being as a sentient being or even as pure non-dual awareness, but is simply experienced as the beingness of 'what is' manifesting its presence.

Alayavijnana is the state of ignorance, and through the latent tendencies or seeds project a world of duality. It has no resemblance whatsoever to some ultimate ground of being. Alayavijnana is also not talking about nondual experience. Through the arising of wisdom, alayavijnana ceases to have its designation, as all dualistic consciousness, totaling 8 consciousness (vijnana) has transformed into the five wisdoms. All delusional states arising through the eight consciousness, and all wisdoms, are utterly empty of self and unestablished from top to bottom.

Indeed. As mentioned in my article: http://awakeningtoreality.blogspot.com/2011/12/experience-realization-view-practice.html If you cannot sit that long in the beginning, try 20 minutes or 15 minutes, and gradually lengthen. Thusness has often told me to “spend quality hours in meditation and experiencing naked awareness” everyday, especially after the arising of insight. Once he told me about his wish to retire and spend at least 4 hours a day in meditation. Currently due to his busy work commitment he sits probably an hour everyday. He also criticized teachers who put down the importance of meditation by telling me “do not listen to people saying there is no need for meditation, these are people with only small attainment and realization”. That said, there is a time when everything becomes effortless and non-meditation takes over effortful meditation. However it should be clarified, as Thusness explains, “Meditation can only be deemed unnecessary when a practitioner has completely dissolved the illusionary view of a self. If a person is able to totally dissolve the self in his first experience of non-duality, he is either the cream of the crop among the enlightened… or he is overwhelmed and got carried away by the non-dual experience. More often than not the latter is more likely. It is a pity if a person has experienced non-duality and yet is ignorant of the strength of his karmic propensities. Just be truthful and practice with a sincere heart, it will not be difficult to discover the deeper layer of consciousness and experience the workings of karmic momentum from moment to moment. Having said so, it is also true that there will come a time when sitting meditation is deemed redundant and that is when the self liberation aspect of our nature is fully experienced. By then one would be completely fearless, crystal clear and non-attached. The practice of the 2 doors of no-self and impermanence will prepare us for the true insight of the spontaneous and self liberating aspect of our nature to arise.”

He had access to all of them whenever he inclines his minds towards them. He just inclined his mind towards the three knowledges on the day of his awakening. That's my understanding.

You don't know for a fact. I can't know for a fact that All are mature, but I am sure that many are.

You can check out these places, listed alphabetically: American Buddhist Association & Harmony Zen Center Address: 4524 N. Richmond Street, Chicago, IL 60625 IL Tradition: Mahayana, Jodo Shinshu & Rinzai / Soto Zen Affiliation: Buddhist Temple of Chicago, Harmony Zen Center Phone: (773) 583-5794 Find on: Contact: Richard Brandon (Zenyo) Amitabha Buddhist Library in Chicago Address: 2753-2755 W. Maple Avenue, Lisle IL 60532 IL Tradition: Mahayana, Pure Land Buddhism Phone: (630)428-9941; (630) 846-6844; (630) 416-9422 Fax: (630) 416-6175; (630) 428-9961 E-mail: [email protected] Website: http://www.amitabhalibrary.org Find on: Teachers: Venerables and lay people from the Pure Land school Spiritual Director: Master Chin Kung Contact: Bert Tan; Li-Su Tan; Chifang Duong Arizona Soto Zen Center Address: 7620 N. Hartman Lane, Ste 112 Tucson 85743 Tradition: Mahayana, Traditions as taught by Soyu Matsuoka Roshi, founder of the Chicago and Long Beach Zen centers Affiliation: Soto Zen Japanese Traditions Phone: 520.360.9080 E-mail: [email protected] Website: www.azszc.org Find on: Blue Beryl Dharma Center Address: 1741 W Columbia Ave Chicago IL 60626 Tradition: Vajrayana, Tibetan, Rime Affiliation: Tashi Kyil Monastery, Dehra Dun, India Phone: 773-262-8191 E-mail: [email protected] Website: http://www.lamalobsang.com Find on: Teacher: Lama Lobsang Palden Rinpoche Spiritual Director: Lama Lobsang Palden Rinpoche Contact: Patricia Palden Bong Boolsa, Korean Buddhist Temple Address: 5114 North Elston Avenue, Chicago, IL 60630 IL Tradition: Mahayana, Chogye Buddhist order of Korea Phone: (773) 286-0307 Find on: Teacher: Ven. Young Joo Lee Bul Taha Sa Zen Group Address: 4360 West Montrose Avenue Chicago IL 60641 IL Tradition: Mahayana, Korean Zen (Seon) Phone: (773) 286-1551 Find on: Contacts: Kay Kim and Hugh Yoon Cambodian Buddhist Association (Wat Khemararan) Address: 1258 W. Argyle Chicago, IL 60640 IL Tradition: Theravada, Khmer (Cambodian) Phone: (773) 878-8226 Find on: Contact: Savat Khem: (773) 583-0133, (312) 793-2282 Chagdud Gonpa Chicago Address: 1632 S. State Street, Belvidere, IL 61008 IL Tradition: Vajrayana, Tibetan, Nyingmapa Affiliation: Chagdud Gonpa Foundation E-mail: [email protected] Find on: Contact: John Chen Chicago Buddhist Vihara Address: 1534 Lakeview Drive,# 111 Darien IL IL 60561 Tradition: Theravada, Sri LAnkan Buddhist Temple Affiliation: Therawada - Sri Lankan Phone: 6309100036 E-mail: [email protected] Website: http://www.chicagobuddhistvihara.org Find on: Main Contact: Bhanthe Seelaratana Email (Phone: 6309100036) Spiritual Director: Bhanthe Seelaratana (Phone: 6309100036) Chicago Insight Meditation Group Address: 2240 N Magnolia, Chicago, IL 60614 IL Tradition: Mahayana, an emphasis on Thich Nhat Hanh and socially engaged trend Phone: (773) 472-4787 Find on: Spiritual Director and Teacher: Erwin Helfer Chicago Jodo Shu Temple Address: 1507 Madison, Evanston, IL 60201 IL Tradition: Mahayana Phone: (847) 328-1199 Find on: Contact: Shunjo Takahashi Chicago Karma Thegsum Choling Address: 2100 S. Central Avenue, Cicero, IL 60804 IL Tradition: Vajrayana, Tibetan, Karma Kagyu Affiliation: Karma Triyana Dharmachakra in New York Phone: (708) 652-9722 E-mail: [email protected] Website: http://www.chicagoktc.org Find on: Chicago Nichiren Buddhist Church Address: 4216 N. Paulina Street, Chicago, IL, 60613 IL Tradition: Mahayana, Nichiren Shu Find on: Contact: Rev. Hosho Higuchi Chicago Rimé Foundation Address: 6552 N Ashland apt 1 Chicago, Il 60626 IL Tradition: Vajrayana, Tibetan Phone: (773) 784-9190 E-mail: [email protected] Website: http://www.geocities.com/RimeFoundation/ Find on: Contact: Roberto Sanchez, Director Main Contact: Roberto Sanchez Email (Phone: 773-784-9190) Chicago Shambhala Center Address: 7331 N. Sheridan Road Chicago IL 60626 Tradition: Vajrayana, Tibetan, Kagyü lineage Affiliation: Shambhala International Phone: (773) 743-8147 Fax: (773) 743-0464 E-mail: [email protected] Website: http://www.chicagoshambhala.org Find on: Founder: Chögyam Trungpa Rinpoche Main Contact: Alice Dan Spiritual Director: Sakyong Mipham Rinpoche Chicago Vipassana Sitting Group Address: 2240 N. Magnolia Avenue, Chicago, IL 60614 IL Tradition: Theravada Phone: (773) 472-4787, (773) 975-1282 Find on: International Buddhist Progress Society Chicago temple Address: 9S043 Route 53 in Naperville. Naperville IL 60565 Tradition: Mahayana, Chinese Affiliation: Fo Guang Shan temple in Taiwan Phone: 630-910-1243. E-mail: [email protected] Find on: Teacher: Venerable Manpou Jewel Heart Chicago Center Address: 4753 N. Broadway, Ste. 812, Chicago, IL 60640 Spiritual Director. Kyabje Gelek, Rinpoche IL Tradition: Vajrayana, Tibetan, Gelugpa Phone: (847) 256-3186 E-mail: [email protected] Website: http://www.jewelheart.org/ Find on: Contact: Robin Olson or Linda Gorham (co-coordinators) Kampuchean Buddhist Society (Wat Khmer Metta Temple) Address: 4716 North Winthrop Avenue, Chicago, IL 60640 IL Tradition: Theravada, Cambodian, Thai, Laotian & Vietnamese Phone: (773) 989-0969 Find on: Contact: Ven. Vuthy Roeun or Kim Hong Hun Karma Thegsum Choling - Chicago Address: 1311 West Arthur Avenue, Chicago, IL 60626 IL Tradition: Vajrayana, Tibetan, Karma Kagyu Phone: (773) 743-5134, 743-7135 Website: http://www.kagyu.org Find on: Korinji Rinzai Zen Monastery/The Korinji Foundation Address: [Chicago office]: 3717 N. Ravenswood #113 Chicago IL IL Tradition: Mahayana, Rinzai Zen E-mail: [email protected] Website: http://www.korinji.org Find on: Lincoln Park Zen Address: (Kwan Um Zen Community in Chicago) 4900 N. Marine Dr. 306 Chicago, IL 60640 IL Tradition: Mahayana, Kwan Um Zen Affiliation: Ten Directions Zen Community Phone: (773) 334-1668 E-mail: [email protected] Website: http://www.lincolnparkzen.org Find on: Teacher: Zen Master Soeng Hyang Contact: Ron Kidd Logan Square Zendo Tradition: Mahayana, Soto Zen Affiliation: Great Plains Zen Center E-mail: [email protected] Website: http://logansquarezen.org/ Teacher: Susan Myoyu Andersen Midwest Buddhist Information Center Address: 2400 Prairie, Evanston, IL 60201 Directory of Buddhist organizations in the greater Chicago area, with lists of classes, and a Monthly Calendar of events at these organizations. IL Tradition: Non-Sectarian, General Buddhism E-mail: [email protected] Website: http://members.ync.net/jfred Find on: Contact: Fred Babbin Midwest Buddhist Temple Address: 435 West Menomonee Street Chicago, IL 60614 IL Tradition: Mahayana, Jodo Shinshu, Pure Land School Affiliation: Buddhist Churches of America, (Nishi Honganji, Kyoto, Japan) E-mail: [email protected] Website: http://www.MidwestBuddhistTemple.org Find on: Natural Buddhist Meditation Temple of Greater Chicago Address: 8243 South Newland Road, Burbank, IL 60459 IL Tradition: Theravada, Thai (Dhammayutti Nikaya) Affiliation: Council of Thai Bhikkus in the USA. E-mail: [email protected] Find on: Contact: Phra Bolalian Nichiren Buddhist Temple of Chicago Address: 4216 N. Paulina, Chicago, IL 60613 IL Tradition: Mahayana Affiliation: Nicheren Order of North America Phone: (773) 348-2028 / 275-6490 / 493-9872 E-mail: [email protected] Find on: Contact: Rev. Washo Oyamada Northwest Chicago Zen Group Address: Countryside Unitarian Church 1025 N. Smith Road, Palatine, IL IL Tradition: Mahayana Phone: (847) 298-8472 Find on: Contact: Susan Anderson Padmasambhava Buddhist Center of Chicago Address: 6602 N Glenwood #1 Chicago IL 60626 Tradition: Vajrayana, Tibetan, Nyingma Affiliation: Tibetan, Nyingma, Vajrayana Phone: 312.265.0858 E-mail: [email protected] Website: http://www.padmasambhava.org Find on: Main Contact: Matt Lentz Portsmouth Zendo Address: The Malt House Exchange 95 Albany Street, #9 Portsmouth, NH 03801 Chozen-ji Illinois Betsuin, Chicago, Illinois NH Tradition: Mahayana, Rinzai Zen Affiliation: Zen Training Academy International Phone: (207) 384-2701 E-mail: [email protected] Website: http://www.spkarate.com/zen/index.htm Find on: Contact: Paul Serrano Quan Am Tu Buddhist Temple Address: 5545 N. Broadway, Chicago, IL 60640 IL Tradition: Mahayana, Pure Land Phone: (773) 271-7048 Find on: Contact: Quant Tim Quang Minh Vietnamese Buddhist Temple Address: 4429 North Damen Avenue, Chicago, IL 60625 IL Tradition: Vietnamese Mahayana Phone: (773) 275-6859 Find on: Contact: Thich Minh Chi Shinnyo-en USA (Chicago) Address: 120 E. Devon Ave Elk Grove Village IL 60007 Tradition: Mahayana, Shingon Buddhism Affiliation: Shingon/Shinnyo-en (Japan) Phone: 847-956-9066 Website: http://www.shinnyoenusa.net/ http://www.shinnyo-en.org/ Find on: Spiritual Director: Steven Somogye (Phone: 847-956-9066) Teacher: Shinso Ito The Rinzai Zen Community Address: 3717 N. Ravenswood #113 Chicago 60613 Tradition: Mahayana, Rinzai dharma line descended from Omori Sogen Roshi Affiliation: Rinzaishu E-mail: [email protected] Website: http://www.rinzaizen.org Find on: Spiritual Director: Meido Moore Roshi Email Tian Long Temple, Chicago Address: (Mid American Buddhist Association) 106 W. Cermak Road, Chicago, IL 60616 IL Tradition: Mahayana Affiliation: Mid American Buddhist Association Phone: (312) 326-2398 Find on: Wat Dhammaram / Vipassana Meditation Center Address: 7059 W. 75th Street, Chicago, IL 60638 IL Tradition: Theravada, Thai (Maha Nikaya) Affiliation: Council of Thai Bhikkus in the USA. E-mail: [email protected] Website: http://www.dhammaram.iirt.net Find on: Contact: Ven. Boonshoo Sriburin, Ph.D. Wat Khamermetta Address: 4716 North Winthrop Avenue, Chicago, IL 60640 IL Tradition: Tradavada, Thai (Maha Nikaya) Affiliation: Council of Thai Bhikkus in the USA. Find on: Wat Phrasriratanamahadatu Address: 4735 North Magnolia Avenue, Chicago, IL 60640 IL Tradition: Theravada, Thai (Maha Nikaya) E-mail: [email protected] Website: http://www.watphrasri.iirt.net/eng/index.html Find on: Contact: Abbot Ratana Thontkrajai Contact: Erwin Helfer Chicago Zen Center Address: 2029 Ridge Avenue, Evanston, IL 60201 IL Tradition: Mahayana, Zen Soto/Rinzai Affiliation: Rochester Zen Center Phone: (847) 475-3015 E-mail: [email protected] Find on: Teacher: Sevan Ross, Sensei Chicago Zen Community Address: Chicago IL Tradition: Mahayana, Rinzai Zen Affiliation: The Korinji Foundation E-mail: [email protected] Website: http://www.chicagozencommunity.org Find on: Harmony Zen Center Address: 4635 North Racine Avenue, 2nd Floor, Chicago, IL 60640 IL Tradition: Mahayana, Rinzai/Soto Zen Affiliation: Buddhist Temple of Chicago Phone: (312) 583-5794 Find on: Contact: Richard Brandon Heartland Sangha Address: 5043 W. Warwick, Chicago, IL 60641 IL Tradition: Non-Sectarian, American Buddhism Affiliation: Independent Phone: (773) 545-9972 E-mail: [email protected] Website: http://www.heartlandsangha.org Find on: Contact: Cynthia Brooke I.B.P.S. Chicago Address: 9S043 Route 53, Naperville, IL 60565 IL 60565 Tradition: Mahayana, Humanistic Buddhism Affiliation: Fo Guang Shan Phone: 630-910-1243 Fax: 630-910-1244 E-mail: [email protected] Find on: Spiritual Director: Ven. Master Hsing Yun Insight Chicago Address: 253 East Delaware, 9A, Chicago, IL 60611 IL Tradition: Theravada, Thai forest tradition of Ajahn Chah and Burmese tradition of Mahasi Saydaw. Spirit Rock Meditation Center in Woodacre, CA. Affiliation: Insight Meditation Center in Barre, MA E-mail: [email protected] Find on: Contact: Nancy Randleman Instituto de Meditacão Mahayana Address: Rua Tavares de Macedo, 95 sala 905 Centro Empresarial Chicago 24220-211 Icaraí - Niterói - RJ or [email protected] Tradition: Mahayana E-mail: [email protected] Find on: International Buddhism Friendship Association Address: 5414 N. Broadway, Chicago, IL 60640 IL Tradition: Mahayana, Zen Affiliation: International Buddhism Friendship Assn. Find on: Contact: John K. Chung or Lok Kwan Cheng Won Buddhism of America Address: 6330 N. Cicero Avenue, Chicago, IL 60646 IL Tradition: Mahayana, Korean Won Affiliation: Headquarters center Phone: (773) 282-9922 Find on: Contact: Ven. Soo Il Yoo Zen Buddhist Temple Address: (Buddhist Society of Compassionate Wisdom) 1710 W. Cornelia (Near Ashland & Belmont) Chicago, IL 60657-1219 IL Tradition: Mahayana, Korean Chogye Zen Affiliation: Buddhist Society of Compassionate Wisdom E-mail: [email protected] Website: http://www.zenbuddhisttemple.org Find on: Contact: Irjo Mark Gemmill Teacher: Ven. Samu Sunim Zen Center, Chicago Address: 2029 Ridge Avenue, Evanston, IL 60201 (formerly Philip Kapleau, Roshi) IL Tradition: Mahayana, Integrated Rinzai/Soto Zen Affiliation: Rochester, New York Zen Center E-mail: [email protected] Website: http://www.chicagozen.com/home.html Find on: Contact: Ven. Sevan Ross, Sensei Zen Training Academy International Address: 3717 N. Ravenswood #113, Chicago, IL 60613 IL Tradition: Mahayana, Rinzai Zen Affiliation: Chozen-ji Illinois Betsuin, Daihonzan Chozen-ji (Hawaii) E-mail: [email protected] Website: http://www.ztai.org Find on: Teachers: Hosokawa Roshi, Miller Roshi, Linxweiler Roshi Spiritual Director: So\'zan Miller Roshi Contact: Manohar Murthi or Ed Brand Ancient Dragon Zen Gate Address: 1922 W. Irving Park Rd. Chicago IL 60613 Tradition: Mahayana, Soto Zen, Shunryu Suzuki Lineage Affiliation: San Francisco Zen Center, Mountain Source Sangha Phone: (773) 899-3841 E-mail: [email protected] Website: http://www.ancientdragon.org Find on: Spiritual Director: Rev. Taigen Dan Leighton Notes and Events: A schedule of events is available on our website at http://www.ancientdragon.org/sangha/schedule Dharma talks, including MP3s is also availble on our site at http://www.ancientdragon.org/dharma Buddhist Temple of Chicago Address: 1151 W. Leland Chicago IL 60640 Tradition: Mahayana, Jodo Shinshu (Akegarasu, Kiyozawa) Affiliation: Administratively Independent Jodo Shinshu (Otani-ha lineage) Phone: (773) 334-4661 Fax: (773) 334-4726 E-mail: [email protected] Website: http://www.budtempchi.org Find on: Founder: Gyomay Kubose Teachers: Yukei Ashikaga, Patti Nakai, Fred Babbin Email Spiritual Director: Yukei Ashikaga (Phone: (773) 334-4661) Notes and Events: Activities: Sunday services at 11 a.m. in English, 1 p.m. in Japanese (monthly). Meditation: Sunday, 9-10:15 a.m. Thursday, 7:30-8:45 p.m. Dharma School and Toddler Group reforming, please write [email protected] for info. Wednesday discussion groups Monthly meetings: Shin Sangha, activities group for singles/couples interested in Buddhism. Asoka, activities group for Seniors. Weekly classes: Class in Introductory Buddhism. Taiko, Iaido and Minyo groups. Japanese language classes, calligraphy instruction and cultural groups Special seminars Natsu Matsuri, annual summer festival of Japanese performing arts, crafts and food. Publication: BTC Bulletin "Gan Ne" monthly newsletter. Comments: established in 1944 by Reverend Gyomay M. Kubose. Chicago Ratna Shri Sangha Address: 5337 W. Cullom Ave Chicago IL 60641 Tradition: Vajrayana, Drikung Kagyu Tibetan Affiliation: Drikung Kagyu E-mail: [email protected] Website: http://www.chicagoratnashri.org Find on: Main Contact: Bill Pope Email Teacher: Drupon Rinchen Dorjee Rinpoche Spiritual Director: Drupon Rinchen Dorjee Rinpoche Notes and Events: The Chicago Ratna Shri Sangha is a non-profit organization dedicated to the practice of Tibetan Buddhism as passed down in the Drikung Kagyu Lineage founded by Lord Jigten Sumgon in the 12th Century. Born in Tibet Lord Jigten Sumgon (Rinchen Phel or Ratna Shri in Sanskrit) was an emanation of Buddha Shakyamuni and was considered to be one of the greatest disciples of Phagmo Drupa, who named him as his successor. Founded in 1994 by the Venerable Khenchen Konchog Gyaltshen Rinpoche, Chicago Ratna Shri Sangha has sustained itself with regular practice in the homes of local practitioners and teachings given by the precious lamas of the Drikung Kagyu lineage, who have been invited several times yearly. Under the guidance of our spiritual director, Drupon Rinchen Dorjee Rinpoche, we are striving to establish a strong center dedicated to serving the Chicago area as a place for teachings, practice, contemplation, and meditation. Under the guidance of Drupon Rinchen Dorjee Rinpoche, our goal is to sponsor regular retreats, teachings, and to maintain our regular weekly practice. In the future we hope to establish a broader spectrum of activities to benefit both the local community and other communities worldwide. Diamond Way Buddhist Center Chicago Address: 830 N Hermitage #1 Chicago IL 60622 Tradition: Vajrayana, Karma Kagyu tradition of Tibetan Buddhism Affiliation: Diamond Way Buddhism E-mail: [email protected] Website: http://www.diamondway.org/chicago Find on: Teacher: Lama Ole Nydahl Spiritual Director: H.H. 17th Gyalwa Karmapa, Trinley Thaye Dorje Notes and Events: Diamond Way Buddhist Center: Chicago is part of an international network of over 500 meditation centers in the Karma Kagyu tradition of Tibetan Buddhism. The centers were founded and are directed by Lama Ole Nydahl according to the wishes of H.H. 16th Karmapa. They are now under the spiritual guidance of H.H. 17th Gyalwa Karmapa, Trinley Thaye Dorje. The main practice in all our centers is the Guru Yoga meditation on the 16th Karmapa. This meditation is guided in English and lasts around 30 minutes. There is a relaxed social atmosphere in the centers, refreshments are provided, and questions are encouraged. Our weekly meditation evenings are open to the public and are free of charge. Public Meditations Mondays and Fridays 8:00pm – Ten-minute talk, followed by - 8:15pm – Public Meditation The program begins with a short introduction on a Buddhist topic, followed by a guided meditation. The regular meditation is the Guru Yoga meditation on the 16th Karmapa and is guided in English. It generally lasts around 30 minutes. Rigpa Chicago Tradition: Vajrayana, Tibetan, Nyingma (Rigpa) Phone: (866) 200-5876 E-mail: [email protected] Website: http://chicago.usa.rigpa.org/ Spiritual Director: Sogyal Rinpoche Notes and Events: Rigpa aims to present the Buddhist tradition of Tibet in a way that is both completely authentic, and as relevant as possible to the lives and needs of modern men and women. Open to all schools and traditions of Buddhist wisdom, and with the guidance and gracious patronage of His Holiness the Dalai Lama, Rigpa offers those following the Buddhist teachings a complete path of study and practice, along with the environment they need to experience the teachings fully. Truc Lam (Vietnamese) Buddhist Temple) Address: 1521 W. Wilson Avenue, Chicago, IL 60640 IL Tradition: Mahayana, Vietnamese Phone: (773) 506-0749 E-mail: [email protected] Website: http://www.chuatruclamchicago.org Find on: Main Contact: Ven. Thich Hanh Tuan Email (Phone: 773-641-4336) Spiritual Director: Ven. Thich Hanh Tuan Email (Phone: 773-641-4336) Notes and Events: We teach Vietnamese Buddhism or Mahayana Vietnamese Buddhism, the combination of two traditions of Buddhism, Pure Land and Chan (Thien) Buddhism. Underdog Zendo Address: 2950 West Chicago Ave. #201, Chicago, IL 60622 Chicago IL 60622 Tradition: Mahayana, Zen Buddhist Affiliation: Drinking Gourd Institute, Buddhist Temple of Toledo E-mail: [email protected] Website: http://UnderdogZendo.com Find on: UZ Practice Leader: Fugon Mugen Email Senior Dharma Teacher: Rev. Jay Rinsen Weik Notes and Events: Underdog Zendo is a vibrant Zen Practice Group located on the West Side of Chicago. We are a growing Sangha of open-minded folks coming together to practice Zazen. U-Z is dedicated to providing a positive space for all those interested in the path of enlightenment & the practice of Zen Buddhism. We hold Weekly Zen Practice every Sunday 4-6pm - All welcome! May all beings awaken* Zen Buddhist Temple of Chicago Address: 608 Dempster Street, Evanston IL 60202 Tradition: Mahayana, Soto Zen Phone: (847) 272-2070 E-mail: [email protected] Website: http://www.zbtc.org Find on: Spiritual Director: Rev. Kongo Langlois Roshi Notes and Events: The Zen Buddhist Temple of Chicago is one of the oldest practicing Zen centers in the United States and the oldest continually-operating Chicago area Zen center. The Temple was founded in 1949 by Zengaku Soyu Matsuoka Roshi, whose family in Japan has a history of Zen priests dating back six hundred years. Daikaku Kongo Roshi (Richard Langlois), Matsuoka Roshi’s disciple and dharma successor, became the Abbot and served in that post for 28 years. Kongo Roshi vigorously carried on the Zen traditions and teachings emphasizing the pure zazen (meditation) practice of shikantaza (just sitting) until his death in 1999. The Zen Buddhist Temple of Chicago, inspired by our history, continues on in our tradition of promoting and supporting strong Zen practice. Zen Life & Meditation Center of Chicago Address: 38 Lake Street, Oak Park, IL 60302 IL Tradition: Mahayana, Soto and Rinzai Zen Affiliation: Whilte Plum Lineage Phone: (708) 689-1220 E-mail: [email protected] Website: http://www.zlmc.org Find on: Contact: Roshi Robert Joshin Althouse Spiritual Director: Roshi Robert Joshin Althouse Notes and Events: The Zen Life & Meditation Center of Chicago empowers others to live a more effective Zen-inspired life of openness, empathy and clarity in the face of uncertainty and change. It offers a comprehensive core curriculum that grounds students in mindfulness meditation. Drawing on many Western teachings from psychology, science and philosophy. it teaches a practical, down-to-earth, applied Zen practice for daily life. It offers free weekly meditations and its teachings and practices are open to everyone regardless of race, religion or culture.

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Buddha never saw morning star, I think it is a made up story. In the scriptures, Buddha attained three knowledges in the fourth jhana. http://www.accesstoinsight.org/tipitaka/mn/mn.004.than.html "So when I had taken solid food and regained strength, then — quite secluded from sensuality, secluded from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. But the pleasant feeling that arose in this way did not invade my mind or remain. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. But the pleasant feeling that arose in this way did not invade my mind or remain. With the fading of rapture I remained equanimous, mindful, & alert, and sensed pleasure with the body. I entered & remained in the third jhana, of which the noble ones declare, 'Equanimous & mindful, he has a pleasant abiding.' But the pleasant feeling that arose in this way did not invade my mind or remain. With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. But the pleasant feeling that arose in this way did not invade my mind or remain. "When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two...five, ten...fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes & details. "This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain. "When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified & surpassing the human — I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma. "This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain. "When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental fermentations. I discerned, as it was actually present, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.' "This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.

What has the statement I made got anything to do with male/female at all? No, he was doing ascetism practices which led to starvation. Ascetism practices is not meditation. Ascetism has to do with many different postures and body-purification (including fasting, bathing many times a day, standing non stop, etc etc) practices that has nothing at all to do with meditation, and does not lead to any insight or sublime mental states. It only leads to torturing of the body. It was only after he gave up ascetism that he discovered the true path to enlightenment lies in right meditation. http://www.vipassana.info/_asoka2.htm The Bodhisatta decided to search for the truth alone, and he practised rigid austerities. He ate so little that he became like a skeleton. He found that this was not the way to enlightenment either. On the full-moon day of Visakha (May) he accepted boiled rice and sour milk from Sujata, near Uruvela. He threw the bowl upstream into the river Neranjara and he knew that on that day he would attain enlightenment. We walked along the river Neranjara and saw statues which represent the scene of Sujata giving the rice and sour milk to the Bodhisatta. In the evening of that same day the Bodhisatta walked to the Bodhi-tree and sat down under it.

In his restricted books, ChNNR dealt at length with methods to get into stable shine/shamatha first, then progressing into released shine and rigpa. Certainly he does not consider 'stable shine' as a waste of time, but an important stepping stone. The method to gain shamatha in Dzogchen is the visualization and focusing on the white A.

No, he almost died from ascetism, starvation. This is a false path that does not lead to liberation. He then re-discovered that meditation was the way to enlightenment after remembering a childhood experience of Jhana.

Reminds me of those creepy cults that commit suicide because they thought the world is ending.

I think you read too many useless new age materials. You would do better by studying the Buddha's teachings. The 2012 'ascension' thing is a lie or a hoax perpetrated by evil spirits trying to deceive human beings through channellers. We will see soon enough when this year passes without any changes.

Ending samsara means ending craving, aggression and delusion. Through the realization of prajna wisdom. Gods don't create samsara and the universe, it is by one's own karma that they arise.

Samsara is suffering. It is not a place.. it is in one's mind state. If you are suffering, you are in samsara. If your suffering/afflictions, craving, aggression and delusion is ceased, that is called Nirvana. Even if the world is destroyed, the sentient beings will continue to pass on... they will continue to wander in samsara, they will take birth in other universes or the future universe. Another universe will be formed in time to come and the sentient beings, owing to their delusion and afflictions, continue to take birth. That is why there has been infinite past universes and infinite future universes to come, and sentient beings have just been cycling on and on without a beginning through countless universes. The only way to end this cycle is to cultivate wisdom.

I do not think 2012 is any more significant than any years. I do not believe that the Mayan calendar signifies anything. I believe this year will pass by as any others. I do not believe in "new age chanelling" and I think plenty of it is bullshit information fed by spirits. But actually, no need to debate about this... soon enough this year will pass, and we will see

If it were possible to transform the world like magic, the Buddha would have done so long long ago That is not possible... so one by one.

Even those 5 people, whoever they are, only had the realization of the 3 kayas. But they did not manifest them. i.e. They did not manifest the 32 major and 80 minor marks of the Nirmanakaya to sentient beings. That only pertains to the great Nirmanakaya Shakyamuni. He will not be the last, but we will not see another great Nirmanakaya appear until Buddhism is long forgotten. At that time, Maitreya Bodhisattva will descend from the Tushita heaven he is now residing, and manifest Buddhahood in this Earth. He is the next-in-line in the long line of Buddhas, prophecized by the Buddha himself.

The only way to transform humanity is to help them one by one. First of all, you yourself must attain Nirvana. Then you have the wisdom to teach others.

Why aim for Immaterial World of Neither-perception-nor-non-perception? That is still part of samsara and is temporary. You should aim for Nirvana which is cessation of the three poisons of craving, aggression and delusion. In any case, you cannot transform the world into immaterial, however, meditators can experience such sublime formless states (such as the immaterial state you mentioned) through their own practice.

It is sad... hopefully people do not do such foolish things in the future. Such ascetism is truly not necessary. Buddha gave up ascetism as he found that it was not useful for liberation and awakening.

I know many Ch'an and Zen teachers who talk about stages, from the most traditional stages such as the bhumi scheme, to traditional zen schemes like the five ranks of tozan or the 10 oxherding pictures, to newer schemes or maps. So maps are hardly a Tibetan thing. The bhumi model is right in the sutras and accepted by all Mahayana practitioners. While four paths is the map for Theravada. All traditions of Buddhism have maps of paths and stages. I think it is bad that some modern Zen teachers simply throw out such good pointers or teaching device out the window. That said I woudlnt judge if a zen teacher is competent just by whether he is aware or makes use of maps in his teaching, but it is definitely a plus if he does. Also, Hakuun Yasutani openly criticized teachers who emphasized "just sitting" while putting down realization. I agree with his criticism, and I think Yasutani is a great teacher with pretty clear insights despite probably pissing off some Soto Zen communities by his "big (but compassionate) mouth". Yes, he sets up formal ceremonies for people who had kenshos (realizing one's true nature). It is to emphasize how important it is in zen, because of recent degeneration that some teachers totally neglect this area and sell mistaken ideas of Zen, stemming from a wrong misunderstanding of Dogen's teaching on practice-enlightenment that has become quite prevalent today. I believe the teacher you are talking about is Phillip Kapleau, another famous teacher who wrote a very well known zen book (dubbed satori porn by some, lol, as it contains so many modern stories of people getting enlightened) and two generations down Yasutani's lineage.

Yes I agree, incorporating sutra teachings and learning is also very beneficial and recommended for those of "direct path".