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【SEAnews】Review:The baptism of the Holy Spirit (Motion and Rest)-E

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Review:The baptism of the Holy Spirit (Motion and Rest)

Paul, who had completed his initial purpose to evangelize in the province of Asia under his third missionary journey, planned to return to Jerusalem from Corinth by sea after revisiting the cities of Macedonia and Greek. However, because he perceived a plot made by the Jews against him, returned to Macedonia to discuss the countermeasure with Luke and decided to go to Jerusalem together with a big cheering squad consisting of representatives from churches around the Mediterranean region.
When Paul, who had told the elders of Asia his tragic resolution as if he went into the jaws of death in Miletus, arrived in Caesarea together with his companions, a prophet named Agabus came down from Judea and urged him not to go to Jerusalem by telling him that both the high priest and the Jerusalem Church would have to treat the situation in the same manner taken by them for the incident of Stephen's martyrdom, if the clash of the Hellenists and the Hebraists relapsed and the church would have not to take remedial action for Paul and remain on the sidelines just as they had done so when Stephen had been martyred.
Thus, his companions and the people there pleaded with Paul not to go up to Jerusalem. However, Paul did not change his decision, saying, "I am ready to die in Jerusalem for the name of the Lord Jesus." Then they had to give up to dissuade him and said, "The Lord's will be done." (Acts 21:10-14)
Those trying to kill Paul were in the Jerusalem Church itself

The next day of arriving in Jerusalem, Paul and his companions went to see James, and all the elders were present. Then they said to Paul: "You see, brother, how many thousands of Jews have believed, and all of them are zealous for the law. They have been informed that you teach all the Jews who live among the Gentiles to turn away from Moses, telling them not to circumcise their children or live according to our customs. What shall we do? They will certainly hear that you have come." (Acts 21:20-22)
Thousands of Jews appear to have joined the Jerusalem Church which had been established at the adjacent to the residence of the High Priest Caiaphas, barely one and half month after the Crucifixion. Many of them seem to have adored James the Less, who had been the legitimate lineage of the High Priest representing both the Davidic royal family as well as a priestly Aaronic Lineage, performed all the practices enjoined by that rule of life with rigorous exactness and had won the high honor of the Righteous among the clergy, and joined the church. But because they had been informed that Paul taught all the Jews who lived among the Gentiles to turn away from Moses, telling them not to circumcise their children, they were incensed and might harm Paul. So the elders asked Paul, "What shall we do?"
From this, we can see that not only the members of the Synagogue of the Freedmen, but also the Hebraists of the Jerusalem Church were trying to harm Paul. The members of the Synagogue of the Freedmen and the Hebraists of the Jerusalem Church seem to have had a close relationship and the majority of those who were trying to harm Paul appear to have been in the Jerusalem Church itself.
Let Paul to serve as a witness of "The Nazarite Vow"

Then the elders told Paul, "So do what we tell you. There are four men with us who have made a vow. Take these men, join in their purification rites and pay their expenses, so that they can have their heads shaved. Then everybody will know there is no truth in these reports about you, but that you yourself are living in obedience to the law." (Acts 21:23-24)
To put it in a nutshell, they asked Paul to serve as a witness of "The Nazarite Vow" and to pay the cost of the ceremony on behalf of the petitioners. According to the manners of "The Nazarite Vow" defined in the Section 1-21 of Chapter 6 of "The Book of Numbers," the fourth book of the Old Testament, when the period of petitioners' dedication is over, they are to be brought to the entrance to the tent of meeting (the Temple in Jerusalem), to dedicate a year-old male lamb, a year-old ewe lamb and an adult ram together with their grain offerings and drink offerings, and a basket of bread made with the finest flour and without yeast—thick loaves with olive oil mixed in, and thin loaves brushed with olive oil and to shave off their hairs and put them in the fire under the presidency of a priest.
Therefore, the elders of the Jerusalem Church appear to have had pre-meetings with the priests of the temple regarding letting Paul to serve as a witness of "The Nazarite Vow" and to have had an acknowledgment of the High Priest.
And the elders added, "As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality." (Acts 21:25)
It means that Paul could preach gentiles in the province of Asia and anywhere else but should not tell the Jews not to circumcise their children. They thought that if the Jews did not circumcise their children, it was tantamount to abdicate their identities as Jews and it was no longer Judaism and was to become another religion.
Valediction

At this point, it became clear that the way chosen by the Jerusalem Church and the way chosen by Paul were completely different. Paul even after accepting their proposal and serving as the witness of "The Nazarite Vow," he continued to preach the way of Jesus which makes one right with God through faith but not by Mosaic law (Roma 3:28) not only to Gentiles but also to the Jews. He declares in "The Epistle to the Galatians"; Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law. You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace. (Galatians 5:2-4) He also warns in "The Epistle to the Philippians"; Watch out for those dogs, those evildoers, those mutilators of the flesh. For it is we who are the circumcision, we who serve God by his Spirit, who boast in Christ Jesus, and who put no confidence in the flesh. (Philippians 3:2-3)
As a result, while Paul was arrested and executed in Rome, the Jerusalem Church was gradually forgotten after the Jewish war and finally extinguished. The most of Hebraists of the Jerusalem Church, who had escaped from the city before being surrounded by the Roman army, might have returned to the synagogue which they had originally belonged to, the Galileans, such as John and leaders of the Antioch Church, such as Barnabas and Mark seem to have joined the Hellenist group led by Luke and others.
Motion and Rest

Jesus told his disciples during the Last Supper, "When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me. And you also must testify, for you have been with me from the beginning (of the world)." (John 15:26-27) Jesus has said further on this subject, "If they say to you, 'Where have you come from?' say to them, 'We have come from the light, from the place where the light came into being by itself, established itself, and appeared in their image.' If they say to you, 'Is it you?' say, 'We are its children, and we are the chosen of the living Father.' If they ask you, 'What is the evidence of your Father in you?' say to them, 'It is motion and rest.'" (Thomas 50)
When one is absorbed by all, one penetrates into all.

According to Mr. Chung-yuan Chang (1907-1988), Professor of Philosophy at the University of Hawaii at Manoa, the philosophers of Hua-yen (Avatamsaka), the apostles of the Mahayana Buddhist movement which had occurred in North India around that time, thought that the harmonious interplay between particularities and also between each particularity and universality creates a luminous universe, and called this "world of luminosity," which is absolutely free from spatial and temporal limitations, "Dharmadhatu."
After a few hundred years later, Fa-zang (法蔵643-720) explained the basic principle of "unimpeded perfect mutual solution between particularity and universality or one and many" with the illustration of the mutual reflections of ten mirrors. He put ten mirrors above and below, and around-all facing one another. In the center stood an illuminated figure of Buddha. The reflection of the image was cast into each mirror. Each mirror reflected the image of every other mirror, each multiplying each other's images endlessly. The one mirror is taken into the nine other mirrors, all nine others are at the same time taken into the one. In other words, one is in all and all is in one.
GuiFeng ZongMi (圭峰宗密:780-841) in his "Commentary on Contemplation on Dharmadhatu (注華厳法界観門)" formulated this theory in the following manner.
1. When one is absorbed by all, one penetrates into all. (一摂一切、一入一切)
2. When all is absorbed by one, all penetrates into one. (一切摂一、一切入一)
3. When one is absorbed by one, one penetrates into one. (一摂一、一入一)
4. When all is absorbed by all, all penetrates into all. (一切摂一切、一切入一切)
Five Relations between Particularity and Universality

Now, we can understand that this world is generated, developed and disappearing through an infinite interplay of all forces and all units as drawn in above formula. Fa-zang (法蔵643-720) said, "As soon as one understands this, one's mind is simply and abruptly enlightened." And Jesus, too, said, "If you hold to my teaching, you will know the truth, and the truth will set you free." (John 8:31-32) However, even though one can reach top of the pole one hundred feet long through the intellectual process, he still needs the further leap, if he wants to have the full measure of Jesus' joy (John 17:13) or to attain the state of Buddha who testified, "Holy am I alone throughout heaven and earth. Grass, trees and the domains of all living things, all attain buddhahood."
Therefore the Zen master Dong-shan Liao-jie (洞山了价:807-869) made a step further and developed what is called Wu Wei Pian Zheng (五位偏正), or Five Relations between Particularity and Universality through simplifying the four phrases' concept of "unimpeded perfect mutual solution between particularity and universality" described by ZongMi into the first two phrases of his new concept and adding another three phrases which represent three processes to leap from metaphysical understanding into spiritual enlightenment as follows;
1. Zheng zhong pian (正中偏) or particularity in universality
2. Pian zhong zheng (偏中正) or universality in particularity
3. Zheng zhong lai (正中来) or enlightenment emerging from universality
4. Pian zhong zhi (偏中至) or enlightenment arriving from particularity
5. Jian zhong dao (兼中到) or enlightenment achieved between universality and particularity.
Another theory called "the Achievements of the Five Levels"

Thus, we can roughly understand processes to leap from metaphysical understanding of the philosophy of Hua-yen, regarding that "Li (理: universality)," reality or truth which is absolutely free from spatial and temporal limitations, is ever manifested in "Shi (事: particularity)," appearance which is under spatial and temporal limitations, into spiritual enlightenment attained by Jesus or Buddha. However, this theory, too, still remains at intellectual understanding level and all Christians or all Buddhists may not always to experience the spiritual enlightenment or receive the baptism with the Holy Spirit and have the full measure of Jesus' joy (John 17:13) or attain the state of Buddha who testified, "Holy am I alone throughout heaven and earth. Grass, trees and the domains of all living things, all attain buddhahood," even though they understand this theory. Therefore, Dong-shan Liao-jie further developed Wu Wei Gong Xun 五位功勲, or The Achievements of the Five Levels, which is closely related to the Wu Wei Pian Zheng and is another application of the Four Dharmadhatu maintained by the Hua-yen School.
1. Xiang (向) or subjectivity
2. Feng (奉) or objectivity
3. Gong (功) or Non-action (where action arises)
4. Gong gong (共功) or the Interfusion between Action and Non-action
5. Gong gong (功功) or the Absolute Freedom from both Action and Non-action
According to Professor Chung-yuan Chang, the first two levels are identified as universality in particularity and particularity in universality and both belong to the Hua-yen world of Shi (事).
The third level Gong (功) is explained by Dong-shan himself as "that which is symbolized by dropping one's hoe." And he says, "One stops to work in order to sit quietly and has his leisure in the depth of white clouds." So, this apparently indicates non-action.
The fourth level Gong gong (共功) was interpreted by Master Da-hui Zong-gao (大慧宗杲1089-1163): "Non-action identifies with action; and action identifies with non-action." It is the same as the world of interfusion between Li (理) and Shi (事).
The fifth level Gong gong (功功) indicates perfect freedom from subjectivity and objectivity, as Master Jia-shan Shan-hui (夾山善会805-881) once said: "In myself there is no Jia-shan (subjectivity); in front of me there is no monk (objectivity)." This is the world of perfect mutual solution between Shi (事) and Shi (事) according to Da-hui Zong-gao and others.
Blessings on the lion that the human will eat and cursed is the human that the lion will eat

When Fa-zang expounded the philosophy of Hua-yen to the Royal Court, he used the golden lion (金獅) in the palace to illustrate the unimpeded mutual solution between Li (理) and Shi (事), or reality and appearance. The lion symbolizes Shi or appearance, which has no reality without the gold. On the other hand, gold cannot exist without the form of the lion as its appearance. The existence of both are mutually dependent upon each other. When by mutual solution gold is lion and lion is gold, the dichotomy of reality and appearance disappears.
On the other hand, Jesus said, "Blessings on the lion that the human will eat, so that the lion becomes human. And cursed is the human that the lion will eat, and the human will become lion." (Thomas 7)
The "lion" indicates the creator deity (the prince of this world), the "human" indicates a spiritual man who can attain the highest (aeon) or an eternal Self and "eat" means "overcome" in Gnosticism. Therefore, if a man overcomes God, God also can attain the highest, but if God rules a man, the man will remain at the level of creator deity. In other words, a man should rule God but not the other way around. Say Paul overcame the law of Moses, Jesus seems to have tried to overcome God (the creator deity of the Old Testament) and to build a human-centered religion. He also said, "Now is the time for judgment on this world; now the prince of this world will be driven out. And when I am lifted up from the earth, I will draw all men to myself. (John 12:31-32) I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world. (John 16:33)"<To be continued>

What is "Baptism with The Holy Spirit"?
According to the dialectic of the Gospel of John,
【Thesis】"A man can possess eternal life through accepting testimony of the Son of man and being baptized by him." (John 5:24)
【Anti-thesis】But "The one who comes from the earth cannot accept the testimony by one from heaven."(John 3:32)
How then can a man possess eternal life?
【Synthesis】"If you want to be baptized with the Holy Spirit, you can just go back to the word which was with God in the beginning (John 1:1) and certify that God is truthful. (John 3:33)"
When he said, "You are Huichao," Zen Master Fayan thrusted vivid Self in Huichao in front of his eyes.
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Selasa, 16 Agustus 2016

【SEAnews】Review:The baptism of the Holy Spirit (A dragon sings in a withered tree)-E

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Review:The baptism of the Holy Spirit (A dragon sings in a withered tree)

The missionary work in Asia province which Paul had dared to carry out seems to have brought anger of not only the members of the Synagogue of the Freedmen-Jews but also by the mainstream of Jerusalem Church and even the hierarchy of Jerusalem including the House of Hanan (the clan of the High Priest Caiaphas and his father in law Annas), the supporter of both of them, because they had perceived such conduct by Paul as a departure from the agreement of the First Apostolic Conference
Paul, who had completed his initial purpose to evangelize in the province of Asia, planned to return to Jerusalem from Corinth by sea after revisiting the cities of Macedonia and Greek and set out for Macedonia and arrived in Corinth. However, because he perceived a plot made by the Jews against him, returned to Macedonia to discuss the countermeasure with Luke. As a result, Paul decided to go to Jerusalem together with a big cheering squad consisting of representatives from churches around the Mediterranean region. From Miletus, Paul sent to Ephesus for the elders of the church. When they arrived, Paul told them his tragic resolution as if he went into the jaws of death. They all wept as they embraced him and kissed him. Then they accompanied him to the ship.
Agabus predicted Paul's imprisonment and adviced not to visit Jerusalem
Paul and his companions sailed to Patara passing through Cos and Rhodes and found a ship crossing over to Phoenicia and landed at Tyre. Finding the disciples there, he and his companions stayed with them seven days. Surly air in Jerusalem seems to have been transmitted to Tyre, which is about 160 km away from Jerusalem. They, too, urged Paul not to go on to Jerusalem. (Acts 21:4)
However, they continued their voyage from Tyre, passed through Ptolemais and reached Caesarea and stayed at the house of Philip the evangelist, one of the Seven who had been chosen from the Hellenic believers together with Stephen the Martyr to be entrusted day-to-day management of the Jerusalem church on behalf of the Twelve Apostles.

At that time, a prophet named Agabus came down from Judea. He took Paul's belt, tied his own hands and feet with it and said, "The Holy Spirit says, 'In this way the Jews of Jerusalem will bind the owner of this belt and will hand him over to the Gentiles.' " When they heard this, they and the people there pleaded with Paul not to go up to Jerusalem. (Acts 21:10-12)
Agabus, known as the prophet who had predicted that a severe famine would spread over the entire Roman world which had happened during the reign of Claudius (Acts 11;28), seems to have sent by the Jerusalem Church in order to let Paul not come to Jerusalem by telling him that both the church and the House of Hanan could not protect him anymore as his missionary work in Asia province had brought anger of the members of the Synagogue of the Freedmen-Jews and had been perceived as a departure from the agreement of the First Apostolic Conference by not only the members of the Synagogue of the Freedmen-Jews but also by the Jerusalem Church and the House of Hanan.
At the time, opinion of the religious community in Jerusalem seems to have been controlled by the members of the Synagogue of the Freedmen-Jews. Although both the members of the Synagogue of the Freedmen-Jews and the Jerusalem Church were supported by the House of Hanan, the incumbent high priest at that time was Ananias, son of Nedebaios, who had been appointed to the high priest (46-52) by Herod King of Chalcis (41-48) and did not belong to the House of Hanan. He was accused regarding a dispute settlement between the Jews and the Samaritans and was sent to Rome for trial, but was acquitted by the emperor Claudius. But he was murdered by the people at the beginning of the First Jewish-Roman War. Anyway, the high priest would have to treat the situation in the same manner taken by them for the incident of Stephen, if the clash of the Hellenists and the Hebraists relapsed after the entering of the delegation of Hellenic believers led by Paul. And the mainstream of Jerusalem Church led by James the Less, too, would have had not to take remedial action and remain on the sidelines just as they had done so when Stephen had been martyred. Agabus seems to have been given the mission to tell Paul clearly that it was not a plot made by the members of the Synagogue of the Freedmen-Jews, but was the consensus of the religious community in Jerusalem including the Jerusalem Church.
However, Paul did not change his decision to go to Jerusalem, saying, "I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus." Then they had to give up to dissuade him and said, "The Lord's will be done." (Acts 21:13-14)
At that time, Paul might have had a option to postpone to visit Jerusalem and return to Antioch. However, not only members of the Jerusalem Church but even Barnabas and Mark showed the attitude to tune their views to those of the members of the Synagogue of the Freedmen-Jews who were aiming to return to Jewish fundamentalism. Thus it was clear that Paul had to be more isolated later. Moreover, Paul also clearly understood that he would not anymore have the chance to march into Jerusalem leading the delegation of Hellenic believers from the Mediterranean region. Therefore, he seems to have chosen the option to go to Jerusalem according to his original plan.
By the way, Philip had four unmarried daughters who prophesied. (Acts 21:9) Ancient churches appear to have had teachers in charge of guidance relating to the biblical interpretation and daily norms and prophets who conveyed the revelation of God. And Apostles seem to have concurrently played the both roles of prophet and teacher. Jesus was also sometime called "Teacher" and sometime called "Prophet."
Prophecy of Jesus
Jesus was not crucified only once at the end of thirty-four years of his life but the thirty-four years of his life itself was the Crucifixion. For him, everything in his life was fulfilment of the word of God that had been determined in advance. When the word of God that had been determined for him was testified by his works in his life, the human race obtained the immortal scripture.

The words, Jesus told his disciples during the Last Supper and afterward until his arrest, were the conclusion of the sermon through his life and his prophecy indicated the way which his disciples should follow after the Crucifixion.
When Jesus told his disciples, "You know the way to the place where I am going," Thomas said to him, "Lord, we don't know where you are going, so how can we know the way?" Jesus answered, "I am the way and the truth and the life. No one comes to the Father except through me. If you really knew me, you would know my Father as well. From now on, you do know him and have seen him." Philip said, "Lord, show us the Father and that will be enough for us." Jesus answered: "Don't you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, 'Show us the Father'? Don't you believe that I am in the Father, and that the Father is in me? The words I say to you are not just my own. Rather, it is the Father, living in me, who is doing his work. Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves. I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father." (John 14:4-12)
This interaction between Jesus and his disciples is the identical philosophy of Hua-yan (華厳: 'Flower Garland' from Sanskrit 'Avatamsaka'), the essence of Mahayana Buddhism, and has a strong resemblance to the teachings of 'Wu Wei Pian Zheng' (五位偏正: The Five Relations Between Particularity and Universality) maintained by Dong-shan Liao-jie (807-869) and 'Si Liao Jian' (四料簡: Four Processes for the Liberation of Subjectivity and Objectivity) by Lin-ji Yi-xuan (?-867).
Mahayana Buddhism spread toward west

When Hellenism and Gnosticism spread over the world and the businessmen who called themselves freedmen built a financial district in London of British Isles, Mahayana Buddhism was flourishing in North India. After the death of Alexander the Great, the Mauryan dynasty brought almost all of India under its control by the year 232 BC. King Ashoka, the 3rd King of the Maurya Dynasty, dispatched Buddhist missionaries over 256 times to Seleucid Persia, Ptolemaic Egypt and even Greece. According to "The Original Jesus - Buddhist Sources Of Christianity by Elmer R. Gruber & Holger Kersten," the Jewish historian Philo (20/30BC-40/45AD), who was a leader of Jewish community in Alexandria, wrote that a religious and vegetarian brotherhood called the Therapeutae, who had advocated poverty, celibacy, obedience, good deeds, compassion and meditation and had laid aside all worldly goods including their relatives, had lived in the area south of Alexandria near Lake Mareotis. They seems to have been descendants of missionaries who had been dispatched to Alexandria by King Ashoka at the era of Ptolemy II Philadelphos.
The origin of the church movement

The Alexander the Great's East Expedition accelerated the exchange between the Eastern and the Western cultures. Under such phenomenon, the Hasmonean dynasty, the first unified Jewish nation except in the mythical era, was born in Palestine. Under the Hasmonean dynasty's rule, not only different ethnic groups' mass conversion gained momentum in its country, but Judaism also spread into its neighboring countries, such as Syria, Asia Minor and even the northern Africa. And those who served as the vanguard to increase the Gentile Judaists explosively seem to have been nothing other than the members of the Synagogue of the Freedmen-Jews. The tidal wave of church movement, which had occurred in the Mediterranean coast and finally reached Jerusalem, the headquarters of Judaism, was also originally derived from the Synagogue of the Freedmen-Jews. In fact, big communities of Jewish believers seem to have been formed in Cyrene and Alexandria of North Africa much earlier. In Alexandria, under the rule of the Ptolemy dynasty, not only the translation of The Old Testament into Greek was initiated, but the scholars also attempted to fuse Judaism with Greek philosophy and the tide of Gnosticism occurred under the environment of Syncretism
Philosophy of Hua-yan and Zen Buddhism

On the other hand, in China, a first version and a second version of "the Mahayana Sutra (大乗経)" were completed in 420 AD and in 699 AD respectively. The first version covered sixty fascicles is generally known as the Jin script (晋経) and the second version consisting of eighty fascicles is called Tang script (唐経). The third script, "Entering the Dharmadhatu (入法界品 from Sanskrit 'Grandavyuha')", which was the final chapter of the fore-going scripts, was translated into forty fascicles in 798 AD. Thus, "the king of the Mahayana Sutra" was clad completely in a Chinese gown. The completion of Chinese version of the Mahayana Sutra became a decisive factor of Buddhism's penetration into the Eastern world just as the translation of The Old Testament into Greek became an important factor of the birth of Gnosticism and Christianity.
According to Mr. Chung-yuan Chang (1907-1988), Professor of Philosophy at the University of Hawaii at Manoa, the philosophy of Hua-yan, regarding the existence of both Li (理: universality) and Shi (事: particularity) which are mutually dependent upon each other and also regarding the unimpeded mutual solution between Li and Shi which is absolutely free from spatial and temporal limitations, had a very significant impact on Zen Buddhism.
The philosophers of Hua-yan consider that "Li," reality or truth which is absolutely free from spatial and temporal limitations, is ever manifested in "Shi," appearance which is under spatial and temporal limitations. Chinese Hua-yan Buddhist Cheng-guan (澄観760-820) compared the relation of "Li" and "Shi" with the relation between water and waves and said, "There is no wave that is not water, and there is no water that could not be a wave." Another Hua-yan Buddhist Fa-zang (法蔵643-720) said, "Li does not exist without Shi, for what is pure is ever mixed; what is absolute reality is ever manifested in appearance. Shi comprises Li in its entirety, for what is mixed is ever pure. Li and Shi exist freely by themselves; yet there is no impediment between what is pure and what is mixed."

While such philosophy of Hua-yan Buddhists is consistent with Gnosticism, the Book of Changes (易経) also explains, "That which is solved by changes is Shi." And Alfred North Whitehead (1861-1947), a Modern English mathematician and philosopher, too, said, "A molecule is an historical route of actual occasions, and such a route is an event." Therefore Professor Chang said, "Both the Chinese ancients and the modern philosopher apparently agree that an event is not static but is unceasingly in motion. Thus Shi is a particularity or an event in the process of action."
Further leap after climbing to the top of a pole of one hundred feet
Although Fa-zang in his book "Hua-yan Yi-hai Bai-men (華厳義海百門)" says, "As soon as one understands this, one's mind is simply and abruptly enlightened," few can really reach this level of intellection through such metaphysical approach that Zen Buddhists call "The pole one hundred feet long (百尺竿)." This is why zealous learners of Zen would rather concentrate on the mind awakening than on the pursuit of intellectual profundity. However, the leading masters of Zen Buddhism, Dong-shan Liao-jie and Lin-ji Yi-xuan, thoroughly mastered the metaphysical structure of Hua-yan and developed their distinctive pedagogical methods or formulas, such as 'Wu Wei Pian Zheng' (五位偏正: The Five Relations Between Particularity and Universality) and 'Si Liao Jian' (四料簡: Four Processes for the Liberation of Subjectivity and Objectivity) respectively and urged learned priests to further leap after climbing to the top of a pole of one hundred feet long (百尺竿頭更進一歩).
A dragon sings in a withered tree

During the later period of the Tang Dynasty in China, a monk asked Zen Master Xiang-yan Zhi-xian (香厳智閑?-898), "Master, what is the way?" Xiang-yan said, "A dragon singing in a withered tree." The monk said that he did not understand. Xiang-yan said again, "The eye is in the skull." Some time later, the monk asked Zen Master Shi-shuang Qin-zhu (石霜慶諸807-888) what he thought of the statement given by Xiang-yan. Shi-shuang replied, "When we say that in a withered tree a dragon is singing, there is still a joy there." The monk again asked: "What is the meaning of the eye in the skull?" Shi-shuang said, "There is still consciousness there."
When Cao-shan Ben-ji (曹山本寂804-901), who was a Dong-shan Liao-jie's disciple and founded Cao-dong Zong(曹洞宗: One of leading sects of Zen Buddhism in China) together with Dong-shan. heard this, he composed a poem which reads:
He who says that a dragon is singing in a withered tree, (枯木龙吟)
He truly sees the way. (真见道)
The skull has no consciousness, (髑髅无识)
But wisdom's eye shines in it. (眼初明)
When joy and consciousness are eliminated, (喜识尽时)
Fluctuation and communication will also cease. (消息尽)
In this way, purity should be seen in the impure. (当人那辨浊中清)
According to Professor Chang, the essence of Zen is not merely non-action, but also action which reveals non-action. Thus non-action and action are interfused and identified. So in the withered tree the dragon is singing. In the skull the eye is shining. It is the same as to say Li is identified with Shi. Therefore Cao-shan maintained that purity is revealed through impurity. In other words, the dragon's singing is the manifestation of the withered tree. Without the dragon's singing there would be no expression of the withered tree. The dragon's singing and the withered tree are mutually identified. The dragon's singing is the withered tree and the withered tree is the dragon's singing. In Hua-yan's expression, Li is Shi and Shi is Li.
At the Last Supper, Jesus said to Philip, who had asked him to show them the Father, "I am in the Father and the Father is in me. It is the Father, living in me, who is doing his work." (John 14:8-10) Though Jesus, who appeared in this world, was "Shi" which had spatial and temporal limitations. The advent of God is testified through works of Jesus just as "Li" is only testified through unceasing motion of "Shi," And Jesus is just one of "Shis." In other words, "Li" is inherent in all things in this world. Thus the dragon's singing or the work of God can be testified even with a withered tree by one who has ears. Jesus said, "Split a piece of wood; I am there. Lift up the stone, and you will find me there." (Thomas 77) And he also said, "One is born so that the work of God might be displayed in his life. Thus not only a man blind from birth but anybody must do the work of God who sent him as long as it is day." (John 9:3-4)
Paul, too, seems to have thought that he should go to Jerusalem and be arrested so that the work of God might be displayed in his life just as Jesus had decided to be crucified to testify the work of God.<To be continued>

What is "Baptism with The Holy Spirit"?
According to the dialectic of the Gospel of John,
【Thesis】"A man can possess eternal life through accepting testimony of the Son of man and being baptized by him." (John 5:24)
【Anti-thesis】But "The one who comes from the earth cannot accept the testimony by one from heaven."(John 3:32)
How then can a man possess eternal life?
【Synthesis】"If you want to be baptized with the Holy Spirit, you can just go back to the word which was with God in the beginning (John 1:1) and certify that God is truthful. (John 3:33)"
When he said, "You are Huichao," Zen Master Fayan thrusted vivid Self in Huichao in front of his eyes.
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[Reference]

"Ku Mu Long Yin" (Dragon's Moan in the Withered Wood) is one of the best pieces in their qin collection at Smithsonian Institution, Freer Gallery of Art in Washington DC. This instrument was made in the middle Tang period (approximately 766-826AD). The bottom view of the qin. The dragon pool has 4 continuous curves. The phoenix pond has 3 continuous curves. Above the dragon pool, there are engraved 4 characters, "Ku Mu Long Yin" with running cursive script. Between the pond and pool there is the big square seal "Qing He" (Pure harmony) in seal character.
Besides, Chinese prominent Guqin musician Mr. Wang Meng-shu (1887-1969)also held TangQin (Guqin of Tang Dynasty) named "Ku Mu Long Yin" which is now held by Institute of Music of the Chinese Academy of Arts.

Jiao Wei is a famous writer of the Eastern Han Dynasty, musician Cai Yong personally produced a piano. Cai Yong in "desperate Jianghai, far trace Wu", had in fire rescue a not burn, abnormal sound of sycamore. He according to the length and shape of wood, made a lyre, really extraordinary voice. The handle tail is still left scorch, named "coke tail". "Jiao Wei" with its melodious sound and the unique system of law known.
At the end of the Han Dynasty, Cai Yong was killed, the "Jiao Wei" Qin is still intact in the Royal library. 300 years after. During the reign of the Qi Mingdi, to appreciate Superman piano art of Guqin master Wang Cuxiong and extraordinary people remove store for many years "Jiao Mei" chin, play to Wang Zhongxiong. Wang Zhongxiong played for five days, and improvised the song "dedicated to the emperor" chagrin. To the Ming Dynasty, Wang Fengnian of Kunshan is a collection of "Jiao Wei" Cai Yong manufacturing.

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