Proletariat Blogging in the Heart of (UK) Predatory Capitalism! Exploring the Interface between Matter and Perception, Chinese Buddhism, Daoism, Hakka Ethnography, and All Aspects of Radical Politics, History, Psychology and Philosophy – 全世界无产者联合起来!
That is pain, which seems to be a very important issue for human beings. As for myself, I am certainly not immune to pain, but am not interested in it. Yes pain happens from time to time, but as it is passing, I am aware that it is not permanent. In this respect I am lucky because many people suffer all the time and never have a break from the experience. I would say that life is mostly a neutral experience with outbreaks of pleasure and pain from time to time.
Genuine self-cultivation can only be achieved after the mind has been developed through discipline. The mind is developed in two ways – by cultivating the permanent states of virtue and selflessness. Cause and effect is entirely dependent upon our own physical actions which produce either blessings or misfortune – but only the realised state of wuwei (non-action) in the mind and body is considered real. Even spirits and ghosts have their method – but their cycle of endless transformation is difficult to discern.
In the 26th year of the rule of emperor Guangxu (光绪) – which corresponds to the Western year 1900 – after living for many years in cultivated seclusion at the ‘Secondary Canal Village’ (次渠村 – Ci Qu Qun) area of eastern Beijing, Liu Ming Rui attained complete transcendence of the physical body, and became a truly ‘non-knowing’ (无知 – Wu Zhi) person. He passed away at the age of 93 and is considered a 20th generation Grand Master of the Namo School.
Do not consume each other’s wealth in falsehood, nor argue the matter with judges in order to consume a portion of people’s wealth unjustly, knowing well what you are doing.
Ch’an Mind is like a Clear Mountain Spring; Tea Contains the Ten Thousand Things Original Chinese Language Article: Bao Guang Temple (宝光寺) (Translated by Adrian
‘Cen Xue Lu led an extraordinary life. He was directly involved within the Nationalist political and military movement that sought to end the imperial order and establish a modernisation of China very much in the Western model. He developed a reputation for sound and accurate scholarship, and later in his life became very interested in the Buddhist religion. He participated directly in the war against Japanese imperial aggression inHong Kong, and after 1949 assisted in the preservation of the Xu Yun biographical text. His diligence in the task of developing it allowed a Chinese readership to remember and learn about Xu Yun – at a time when Chinese traditional culture was being destroyed. This text, when translated into English (and other European languages) swept through a receptive Western world, bringing the life of Xu Yun to a new audience. Cen Xue Lu not only edited the Xu Yun text, but also protected it from external attack. His contribution to the preservation of Xu Yun’s memory is pivotal and vital. Without Cen Xue Lu’s presence in the world, it is unlikely that the Xu Yun text would have survived as it has to the present day. In this achievement, Cen Xue Lu should be remembered with respect.’
SANGHA KOMMUNE (SSR) 