The Balance of Rectitude

Translations of this Diamond Sutra, Dao, Book of koans, the Dhammapada and other Chinese texts have been inspired with the objective to lead the sincere Dharma followers away from the superstitious and sectarian beliefs of Dharma writers and many Masters and point the way to a deeper understanding of the ancient Chinese texts which coincide with the true Dharma.

Normally for each translation the oldest text is chosen and it is always investigated and translated with reference to the actual experiences of contemplations which are most advanced and actually work.

Always scholarship that reveals fraudulent history and sectarian manipulation is supported, but it is clear that much of this research is guided by philology. I have no argument with either method or cause, but there is a great flaw in the objective of philological investigation, for the aim is never to find the texts which most coincide with the actual experiences of the old masters from which the texts were derived, but only to prove (understanding the possibility of error) which texts are oldest.

In general I have found that the oldest texts that I have encountered support those experiences, but philology goes deeper and searches for an original text, regardless of whether that text is in error or not.

That is irrevocably an error in terms of Dharma...

The result is to laud the earliest text denominated as such and suggest that it and only it is valid.

Recently it was pointed out to me that I am driving two horses at once and that what I am really saying is that I am the judge of which is the correct rendition of any text based upon my experiences. I see that this is correct and such a claim is certainly open to interpretations of arrogance and error.

While this does not overly concern me, I do not wish this appearance to influence teachings and therefore (and many will be grateful) will refrain from further teaching based upon my contemplative experiences to any student and will not promulgate my translations further in open dialogue nor in internet.

If anyone is prepared to accept the experiences of the author here as being valid then I am disposed to only teach those persons, after they have themselves reached a level where they can receive and use it without personal impediments and beliefs interfering with the teachings.

This may be a loss to those who would not reach the conclusions presented of arrogance and they indeed might have been able to actually gain Dharma entry and understanding, but at the moment I see no other solution but to close the door without yet locking it, retiring from the Dharma scene, so to speak, and devote my time to contemplation and research and other matters important to Dharma survival.

Philologists without negative intent are not servicing Dharma correctly and is an unfortunate enemy in great part of Dharma truth, although the discipline itself is useful.

We must remember the message of the Diamond sutra itself: Dharma teachings do not exist and yet do exist and as such there are the noble experiences without words that are indeed Dharma teachings.

Those who are anchored, clinging to belief in the disciplines that are just support for knowledge beyond the words, have what may be termed minds dwelling in the Identity, in the mind actions of this identity, in the fruit of these actions and in a merit that has emptiness as its base.

Direct experience that is known to be yet illusion is indeed the valuable direct experience that leads to the uncarved wood.

Those who are not inclined to believe these translations are arrogant are invited to continue reading the translated texts, for as Buddha declared after his introspections and concern that few would capture the truth of the Awakening, he must continue teaching for the Truth of Dharma which must be made available for the possibility that just one person could accept and understand this truth.

Therefore, those that contact me with the confidence in the strength of these translations, as well as the teachings, are invited to contact me indicating their sincerity and I will provide the key to entry.

If there are sufficient requests for entry then I may well open the translations once more and accept whatever unwarranted criticism that is directed at the validity of the translation method.

shan.jian.da.shi@gmail.com