12 Religious language and investigative mind

 

When speaking of investigating the mind one does not need religious language. I speak of how to investigate the mind, of how to reach enlightenment, and of how to meet our own software. Some people choose to become nuns or monks. I am used to Buddhists and know some practitioners, and I understand why they spend a lot of time practicing Zen, the dharma and learning the sutras. They do this because they want to wake up, and to realize their own Buddha nature. When we see our Buddha nature we are able to leave samsara.

I see an old bridge and a new bridge, and I try to put them together. I know many people who are familiar with this old language and teaching. Half of my experience comes from the Buddha dharma. The meaning of Zen is how to understand your mind. If you understand your mind then you know what the true meaning of Zen is.

I had to feed back what I had learnt by using the old language of Zen, the dharma, the Buddha and so on. Then I needed to report what I had seen. Because many of my students are Buddhist and are taking a long dharma route of religion, culture and history, I needed to combine the two vocabularies.

This may be criticized and people will ask what is software, and language humans, and so on? By feeding back the language of the Buddhas and bodhisattvas, I am doing my best to feed back my experience in recognizable language.

I also use  the new language of computers to put it all together. We are wisdom animals; we have something different inside. We can achieve long term happiness when we find this software. We are able to leave samsara and to discover that there is no birth and no death.

Some would prefer to keep a troubled and suffering mind, and to cling to the old language icons. Today, though, we are different, and our situation is very different. If people wish to they can read my website and examine their internal life.

Where do we go to awaken?

We no longer need to create anything; we simply need to transform our minds. If people trust what I say they will be happy. This happiness also depends on the accumulation of merit and meditation. How do we accumulate merit?

A young man or woman who are attracted to each other show their very best side to each other. They do their very best to attract each other. Similarly, if you reduce your ego and help poor people or provide service to others, reduce your greed, do more to help others, and support bodhisattvas, then you become more like a bodhisattva. This is like depositing money into your bank account. Eventually you will become rich. It is possible to learn this partly independently and partly from your teacher. First you must improve your level of understanding, and then you must look for your master or a bodhisattva. This is similar to accumulating your merit. Finally, once you have acquired correct dharma and met your teacher, it is important to keep learning with him for some time.

To choose which kind of dharma is suitable for you must know which methods of practice, or samatha, best develop your potential to investigate. For example, people who like eating may find an investigation of the sense of taste helpful. The Weiyen Sutra describes a student, Senchai Tong Tzu, who practiced dharma with 53 teachers, and so he did 53 investigations.

The OQ Wisdom system

All that we use to investigate comes from our mind, and so we use our minds’ condition as the vehicle for our investigation. Manjushri bodhisattva used his mind like a sword to cut the root of his troubled mind. Our six senses are our ears, eyes, our sense of smell, touch and taste, and our bodies. These are our vehicles. The people of the 21st century have much wisdom and much more potential to practice than people did previously. We can create computers and other technologies. However we can’t identify the fact that we are suffering. This is the problem of our minds. We need, then, Manjushri and the Buddha dharma.

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