Manual The Buddhist I Ching

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Community Reviews. Showing Rating details. More filters. Sort order. Apr 23, Ben rated it really liked it. But, that is really the intention of t 3. But, that is really the intention of this work though it was not what I was prepared for when I picked it up -- to aid those on the path of enlightenment in the interpretation of the I Ching as it relates to Buddhism, as one route to finding enlightenment. What I appreciate the most about the work are: 1 its non-dualism but that, of course, has more to do with Eastern philosophy than the work itself and 2 Ou-i's ability to explain simply so many rich allegories contained within the work.

On that level, this interpretation has both a scholarly value and a poetic value, as well.

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It works better as a book to be consulted from time to time than as a stand-alone work and I think it has more value to those with deeper familiarity with the I Ching than I had when I embarked on this read. Jul 28, Joe Fiala rated it liked it Shelves: ccm.

The Buddhist I Ching by Chih-Hsu Ou-i, Oui Chih-Hsu (Paperback, 1987)

I like the concept of this book series and this is definitely a valuable resource to have on hand, but doesn't stand well on its own. On its own, it would not give adequate respect to the Yi Jing teaching. Again, a great resource, though. Dec 18, Jeff Mayo rated it liked it. For me this was a tough read. Now I will explain the four qualities, comprehending them through their oneness. They all belong only to Heaven and are not four separate things. The word "heaven" implies the quality of creativity, and the word "creativity" includes the four qualities.

The greatness of creativity is the greatness of Heaven. This reinterprets the six lines in terms of both qualities and times. Seen from the point of view of the contrast between coming to an end with the time and carrying out activities according to the time, all of this is what is called "taking the opportunity at the right time to direct nature. Therefore "the land is civilized. The Buddhist I Ching (): Chih-hsu Ou-i, Thomas Cleary: Books

At the peak, it is necessary to return; those who attain buddhahood unfailingly assimilate to the flow of other realms of consciousness. Nature needs culture; essence must have cultivation. When you produce a culture that cultivates the best in people while keeping their essential nature complete, then you see the law of the nonduality of essence and self-work. The creative basis is that which makes beginnings and successfully carries them through. Benefit and correctness are nature and sense.

Creative beginnings can benefit the world How great is heaven! Firm, strong, balanced, upright—it is the pure essence of vitality. The activity of the six lines conveys mental states indirectly. Heaven contains the four qualities, but that does not mean just four; so it is great. Therefore the words "firm," "strong," and so on are repeated and profoundly extolled.

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The hexagram refers to the body; the lines refer to the function. Hexagrams are based on stations; lines are based on changes. As the body is great, the function is also great; when the body is firm, strong, balanced, upright, the pure essence of vitality, then the function is accordingly that of the firm, strong, balanced, upright, pure essence of vitality.

At the appropriate times it drives the six dragons to direct nature. Clouds roll, rain falls, the land is peaceful. It has already been made clear that the body of the qualities of Heaven must have function—they must be useful.

This section shows how sages use the functions to attain its embodiment. Interpreted in terms of Buddhism, this passage says that nature always implies cultivation, and cultivation is all in nature. The eternal noumenon of the nature of enlightenment is called the creative source. There is no being that does not begin from this realm of realities, no being that is not created and does not grow from this realm of realities.

There is also no being that does not exist and sense through this realm of realities. There is no being whose very essence and sense is not this realm of realities. Therefore the eternal noumenon of the nature of enlightenment can produce all phenomena everywhere, yet in reality there is no producer or produced, no benefactor or beneficiary.

In essence, this is "not changing yet adapting to circumstances, adapting to circumstances yet not changing. This nature is powerful, robust, indomitable; so it is called "firm. It is the quintessence of all things, so it is called "essence. This is what is meant by the inherency of cultivation in nature. Sages drive these dragons, which are one yet six, to direct nature, which accords with six yet is one. After they have cultivated themselves in such a way as to harmonize with essential nature, then they can produce "clouds"— that is, great numbers—of concrete manifestations that are in accord with this essential nature, and use these to disburse the "rain" of true education, to cause all beings to be truly and directly aware, so that "the land is at peace.

Leaders make it their work to perfect qualities; this is work that can be seen daily.

Introduction to Buddhist-Taoist Esotericism

What submergence refers to is obscurity, not yet emerging, work that is not complete. This is why leaders "do not employ" it. From here down, the six lines are spoken of only in terms of cultivating qualities, and in terms of what will work and what will thwart you. To interpret this in Buddhist terms, perfecting qualities is practice, work done to cultivate the inherent nature of enlightenment. This means creating actions based on inherent natural qualities.

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  6. Since inherent qualities do the actions, mental aberration stops, and when it stops, one is enlightened. Therefore this practice is called "work that can be seen daily. Therefore the enlightened nature is still covered by passions based on delusions and is not yet manifest. So practices—main and auxiliary practices—are still in the stages of con- 1.

    Heaven 17 templation and imitation, and have not yet formed the qualities of true intuition and liberation. Therefore independent people need to cultivate qualities in order to perfect them and not just use intellectual understanding that has no substance. Leaders study to assemble it, question to clarify it. They live by it broad-mindedly, carry it out benevolently. When the I Ching says, "Seeing the dragon in the field, it is beneficial to see a great person," this refers to the qualities of leadership.

    Study is understanding through learning; living broad-mindedly is understanding through thoughtfulness; benevolent action is understanding through practice. When people attain completion through these three kinds of understanding, this opens up enlightened knowledge and vision, and these people are called Buddhas. Hence the reference to "the qualities of leadership," which means the qualities of developed people.

    Yang in the third place is doubly hard, and not balanced. It is not in the sky above, it is not in the field below.