有å�ªé‡ŽçŒªï¼Œæ›¾ä¸‹å®šå†³å¿ƒæƒ³å½“森林之王；于是，它从休æ�¯çš„ç²ªå †ä¸æŒºç«‹èµ·æ�¥ï¼Œè·‘到狮å�的地盘上，想与森林之王挑战。当然狮å�å�ªå—…å—…è¿™å�ªè‡æ°”冲天的动物，ä¸�予ç�†ä¼šä¾¿è‡ªè¡Œèµ°å¼€äº†ï¼Œç”šè‡³è¿žå’§å˜´æ€’å�¼çš„程åº�都å…�了。
这则故事在é˜�ç»ï¼š 当è�ªæ˜Žäººè¢«å¿ƒæ™ºæ„šè ¢çš„人挑战时，有德行的人ä¸�应该在他们身上浪费时间。
~ 达摩难陀法师
仔细回想释尊对我们的开示，ç±�æ¤ç�†è§£æ„¤æ€’çš„å�±é™©å�Šå¯¹æ€�æƒ³é€ æˆ�的伤害。回想我们所æ�¨çš„äººçš„ä¸€äº›ä¼˜ç‚¹ï¼Œå€˜è‹¥æˆ‘ä»¬å°†ä»–æ‹™åŠ£çš„äººæ ¼å¼±ç‚¹ï¼Œè§†è€Œä¸�è§�ï¼› 并开始念å�Šä»–的本æ�¥å–„良å�Šæ›¾ç»�å�šè¿‡å¥½äº‹ï¼› 如æ¤æ€’气便会缓和下æ�¥ï¼Œå¿ƒä¸ä¾¿ä¼šå……满爱。
~ 达摩难陀法师
Living beings are born without a begining, and die without an end. Without begining and without end, they transmigrate revolving in birth and death.
~ Master Hsuan Hua
True change is within;
leave the outside as it is.
~ The Dalai Lama
9. With one small fulcrum, a lever can move tons of weight. With one greedy thought, years of integrity can be corrupted. A greedy thought is the seed of fear and confusion. It will grow wildly. The material gain that a greedy act brings is a small gain indeed. To act without greed and lose some material benefit is also, therefore a small loss. But to lose one’s integrity! That is an immense loss! The enlightened person stands in awe of the fulcrum.
~ Zen Master Han Shan
11. Put a fish on land and he will remember the ocean until he dies. Put a bird in a cage, yet he will not forget the sky. Each remains homesick for his true home, the place where his nature has decreed that he should be.
Man is born in the state of innocence. His original nature is love and grace and purity. Yet he emigrates so casually without even a thought of his old home. Is this not sadder than the fishes and the birds?
12. Those who pursue money are always rushed, always busy with urgent matters. Those who pursue the Dharma, go slow and easy. “Boring” you say? Maybe. Maybe it’s downright dreary to stop and smell a flower or listen to a bird. Maybe a glint of gold is really more dazzling than the sight of one’s Original Face. Maybe what we need is a better definition of “treasure”.
13. The heart’s weather should always be clear, always sunny and calm. The only time the weather could turn bad is when clouds of lust and attachment form. These always bring storms of worry and confusion.
14. A single speck in the eye blurs good vision, we see double or triple images. A single dirty thought confounds a rational mind. Many errors in judgment can arise from it. Remove that speck and see clearly! Remove that dirty thought and think clearly!
~ Zen Master Han Shan
一切世间微妙善è¯ï¼Œ 皆是佛法
~ 增壹阿��
生æ»çš„解脱，ä¸�是现在ä¸�æ»ï¼Œä¸�是未æ�¥æ°¸ç”Ÿï¼Œè€Œæ˜¯æœªæ�¥çš„生æ»è‹¦è¿«çš„ä¸�å†�起，于现在的苦迫ä¸å¾—è‡ªåœ¨ã€‚è¿™æ ·çš„è§£è„±å¸¸ä½“ï¼Œå�³æ˜¯æ¶…槃。
~ �顺导师，佛法概论
As a Merchant Marine, a teacher and/or a community are sometimes simply
not available. However, Dogen’s Shobogenzo-Zuimonki has often been a
source of encouragement. I thought I would share some lines from that
source for others in similar circumstances. (From the translation by
Thomas Cleary)
The first ones here, are good reminders that we
don’t need “zendos” “zafus” or any of the other meditation
paraphernalia to practice and realize the Buddha Way.
“Though
you may not have robes and bowl, just think that even in the household
life, the Buddha Way may be carried out and so you should practice it.
This is also because robes and bowl are merely the proper trappings of
monkhood; a true traveler on the Way of Buddhahood does not depend upon
them.”
Shobogenzo-Zuimonki, 6:8
“Even in a
grass hut or under a tree, pondering even a single phrase of the
Teaching, practicing a single period of sitting meditation, this is
indeed the true flourishing of Buddhism.”
Shobogenzo-Zuimonki, 2:6
“Gaining
the Way does not depend upon the sharpness or dullness of the
faculties: everyone can awaken to the truth. Depending upon zeal or
sloth, there is slowness or quickness in attaining the Way. The
difference between zeal and sloth is whether one’s determination is
thoroughgoing or not.”
Shobogenzo-Zuimonki, 6:9
Yet, at the same time, Dogen’s constant insistence on determined, dedicated practice and realization cannot be forgotten.
“An
Ancient said, ‘Do not pass time in vain.’ Now I ask you, does time stop
because you value it? Does it not stop even though you value it? You
must realize that time does not pass by in vain; it is man who passes
it in vain. This means that people, like time, should not go idly by,
but should earnestly study the Way."
Shobogenzo-Zuimonki, 4:5
“Those
who study the Path must let go of mind and body and enter wholly into
the Way of the Buddha. An Ancient said, ‘Atop a hun-dred foot pole, how
will you step forward?’ Thus, having climbed to the top of a hundred
foot pole, there is a mind which thinks that it will die if it lets go
its foothold, and so holds fast. The admonition to take a step forward
means that having concluded that it would not be bad, then, so as to
cast off body and life, one must deliberately aban-don everything, from
his worldly occupations to his lifetime career. As long as he does not
abandon this, no matter if he studies the Way with the same urgency as
of beating out a fire on his head, it would still be impossible to
attain the Way. You must settle your resolve and cast off body and mind together.”
Shobogenzo-Zuimonki, 3:1
“In
the past, too, they all endured pain and forbore cold and culti-vated
their practice in the midst of their distress. Students now, even
though you be in sore distress, still you should just force yourselves
to study the Way.”
Shobogenzo-Zuimonki, 4:6
“An Ancient said, ‘Atop a hundred foot pole, you should still ad-vance another step.’
What
this means is that you should be like one who has climbed to the top of
a hundred foot pole, yet lets go his hands and feet, thus throwing down
his body and mind.”
Shobogenzo-Zuimonki, 5:21
“The
Ancients did not necessarily have golden bones; it is just that once
their determination was thoroughgoing, they forgot about other things
in order to practice. When something critical comes up in life, one
will inevitably forget about petty things. Since the Way of Buddhas is
the One Great Con-cern, in hoping to complete it in one lifetime, you
should determine not to waste the days and hours.”
Shobogenzo-Zuimonki, 6:8
Dogen’s
inspiring insistence that through thorough determination and insistent
practice we “should not fail to attain the Way” is always most welcome
to hear.
“The Buddhas and Patriarchs were all originally
ordinary men. While they were ordinary men, they could not but have
done bad things, had bad thoughts, been stupid, been foolish.
Nevertheless, because they all changed, followed wise teachers, and
cultivated practice, they all became Buddhas and Patriarchs.
You
people now should be likewise. Do not demean yourselves, saying that
you are stupid and dull. If you do not arouse your minds in this life,
when will you ever practice the Way? If you now practice insistently
you should not fail to attain the Way.”
Shobogenzo-Zuimonki, 6:16
"As
long as you study the Buddhist Teaching with the earnest intent to
obtain awakening before you die, there should not be a single person
who would fail to attain."
Shobogenzo-Zuimonki, 2:20
“Now each of you should be thoroughly determined to practice and see; ten out of every ten of you should attain the Way.”
Shobogenzo-Zuimonki, 1:14
I hope others find Dogen’s encouraging words as helpful as I have.
Gassho,
Ted Biringer
Students don't have enough faith in themselves, and so they rush around looking for something outside themselves. But even if they get something, all it will be is words and phrases, pretty appearances. They'll never get at the living thought of the patriarchs!
Make no
mistake, you followers of Chan. If you don't find it in this life, then
for a thousand lifetimes and ten thousand kalpas you'll be reborn again
and again in the threefold world, you'll be lured off by what you think
are favorable environments and be born in the belly of a donkey or a
cow!
Followers of the Way, as I look at it, we're no different from
Shakyamuni. In all our varous activities each day, is there anything we
lack? The wonderful light of the six faculties has never for a moment
ceased to shine. If you could just look at it this way, then you'd be
the kind of person who has nothing to do for the rest of his life.
(Record of Linji, 11, trans by B. Watson)
All views are based on the belief of something as inherently existing, and necessarily lead to suffering because not in accord with reality.
~ source unknown
=== JKrishnamurti.org - Daily Quote ===
There is only one fact: impermanence
We are trying to find out if there is, or is not, a permanent state - not what we would like, but the actual fact, the truth of the matter. Everything about us, within as well as without - our relationships, our thoughts, our feelings - is impermanent, in a constant state of flux. Being aware of this, the mind craves permanency, a perpetual state of peace, of love, of goodness, a security that neither time nor events can destroy; therefore it creates the soul, the Atman, and the visions of a permanent paradise. But this permanency is born of impermanency, and so it has within it the seeds of the impermanent. There is only one fact: impermanence.
Book of Life - August 10th
While Buddhism teaches us not to be attached to the material world, it does not condemn the material world. Some people believe that one must be poor to be considered a cultivated or spiritual person. This is not true at all. Wealth by itself does not have any ethical value. It is the immoral pursuit of wealth, as well as its ill use, that gives wealth a bad name. Money, if used properly, can be applied to the betterment of mankind.
~ Master Yin Shun
It is ironic that we look outside of ourselves in our pursuit of wealth when the greatest wealth of all - our buddha nature - is right within us.
~ Master Yin Shun
Desires is often a game of relative wants and not absolute needs.
~ Master Yin Shun
若�色�是空，则�大智；
若�空�是色，则�大悲。
~ �德教言
佛法所说空，ä¸�æ˜¯ä»€ä¹ˆéƒ½æ²¡æœ‰ï¼Œæ˜¯çº¦æ— å®žè‡ªæ€§è¯´ã€‚æžœèƒ½äº†è§£å�³ç¼˜èµ·è€Œæ€§ç©ºã€‚ä¸�但ä¸�ä¼šç ´å��诸法，且能积æž�å»ºç«‹è¯¸æ³•ï¼Œå› ä¸ºå”¯æœ‰æ— è‡ªæ€§ç©ºï¼ŒæŸ“çš„æ–¹å�¯è½¬ä¸ºå‡€çš„，邪的方å�¯è½¬ä¸ºæ£çš„，ä¸�å–„æ–¹å�¯è½¬ä¸ºå–„的，é�žç‰¹ä¸ªäººçš„é�“德立基于æ¤ï¼Œå°±æ˜¯è�©è�¨çš„大悲心亦从æ¤ç”Ÿã€‚
~ 演培法师， 佛教的缘起观
Zen is not some kind of excitement, but concentration on our usual everyday routine.
- Shunryu Suzuki-roshi
We don't see things as they are, we see thing as we are - Anais Nin, US author and diarist
ä¸�生，ä¸�ç�，ä¸�æ–，ä¸�常，ä¸�一，ä¸�异， ä¸�æ�¥ï¼Œä¸�去，æˆ�论寂ç�，å�‰ç¥¥ç¼˜èµ·ã€‚
~ é¾™æ ‘
Once you have completed such contemplations
you should develop experiential wisdom in your process
Among the three paths of trascendence in the three Vehicles
Here you enter the unexcelled, essential import.
First, devote yourself to understanding the nature of reality.
Although it takes many forms, depending on the Vehicle,
The definitive essence is the indivisible reality
Which is the secret treasury of all Buddhas.
It is the natural transparency intuition
Beginninglessly peaceful, free from perplexity.
Like sun and sky, spontaneous and uncreated.
Since its natural great purity is primally present,
It is vision and voidness inseparable,
Free of proof and rejection, going and coming.
Beyond the realm of superficial determinations and distinctions,
Its indivisible reality is neither proven nor unproven,
Experientially vision an voidness are nondual;
This reality is called "indivisible."
When analyzed by the conventional two realities,
All things in cyclic life are mistaken appearances;
Untrue and deceptive, they are superficial realities.
Things of Nirvana are profound peace of translucency,
Accepted as ultimate reality, changeless in nature.
This manifold appearances is thus superficial.
Illusion, like the reflection of the moon in water,
It lacks the intrinsic reality it appears to have.
When examined, it lacks basis, root, and substance,
Free of intrinsic identity, empty as space.
When unexamined, this illusory, enticing diversity
Evolves as a relativistic distortion of instinct.
Thus, just like a datura hallucination,
These things are selfless and unreal.
Since that, in reality, is their way of being,
The "ultimate appears but superficially,
Though appearing, in reality it is unborn;
So naturally its reality is indivisible.
Its natural primal purity
And its transparent ultimacy are nondual,
So the life-cycle and liberation are nondual,
And its reality is indivisible.
Since the life-cycle appears while lacking reality,
In that ultimate realm of realitylessness
Nothing can be distinguished as separate and distinct,
And life-cycle and liberation are taught as equality.
Other ideas are false intellectual notions,
Quite confused about the nature of reality.
Causality exists as it appears to deceptive experience,
So cherish understanding of ethical choice.
The changeless nature of ultimate reality
Is transparency, the Bliss Lord of essence, spontaneity,
Natural indivisible awareness of clarity-void.
This is the mandala of natural spontaneity
Primal natural perfection, essence of enlightenment,
Purity, unfabricated, free from partiality,
Profound peace, body and wisdom inseparable.
It has examples known to all beings;
Known to the wise as like underground gold,
A lamp in a vase, a body in a lotus.
Just as a pauper has a treasure underground
But doesn't know and so stays poor,
Though you possess natural enlightenment,
It is hidden by the earth of body, speech, and eightfold mind,
So you stay poor, impoverished by the ills of life.
Just as a clairvoyant person can see
And find a way to take out the treasure
To perfect the wealth of self and other,
So the holy ones teach that reality
And show how enlightenment can be found within,
The wish-granting gem that fulfills both aims.
Just as a lamp in a vase might be bright
But cannot illuminate, blocked by the vase,
So the essential Truth Body abides within
Yet does not show, blocked by the vase of obscuration.
But it does show when the vase is broken,
Just as the world lamp illumines all lands,
When all obscurations are removed.
Though the Bliss-Lord Body is in the lotus,
It does not show when the lotus is closed
So the thousands petals of subjects and objects block
One's vision of the self-luminous Lord of Victors.
When the petals open, it is clear,
There is great liberation from the lotus of duality.
The three Buddha Bodies become naturally evident.
Thus please understand the reality
That ultimate-realm translucency
Exists within yourself!
This reality has names of many different kinds.
It is "the realm that transcends life and liberation
And the primally present "natural spontaneity,"
As the "essential realm" obscured by defilements,
As the "ultimate truth," the condition of reality,
As the originally pure "stainless translucency,"
As the "central reality" that dispels extremisms,
As the "transcendent wisdom" beyond fabrications,
As the "indivisible reality" clear-void-purity,
As the "Suchness" reality free of death transitions.
Such names are accepted by the clear-seeing wise.
Not understanding this, one adopts a nihilistic voidness,
Though claiming to avoid extremes of being and nothing,
Since one does not know the ground of freedom
And longs to escape to the peak of existence,
One falls outside this profound teaching,
Sits empty-minded, fit to rub with dust!
The Teacher taught the treasury of Dharma,
The path of the pinnacle, clear light, essence of all,
The "reality of the ground spontaneity."
Understanding this ultimate profound view,
Liberates one from resistance and obscuration,
frees from all absolutism and nihilism.
One's practice is fruitful, one soon becomes enlightened,,
One gains the eye to see all Sutras and Tantras.
Therefore be sure to realize the reality of clear light!
Miserliness
The normal hand open and closes
A devotee told Chan Master Moxian, "My wife is extremely stingy. She will not spend even a penny on charity. Could you please come to my house and talk to her about engaging in benevolent deeds?" Very compassionately, Chan Master Moxian agreed.
The next day, when he went to the devotee's house, the wife came out to receive him. True to her miserly nature, she did not even offer Chan Master Moxian a cup of tea. Chan Master sat down and held out his fist, asking, "Madame, look at my hand. What would you think if my hand remained constantly in a fist?" The wife responded, "If it remained in a fist, then your hand is deformed! Something must be wrong with it."
Chan Master repeated her words back to her, saying, "It is deformed!" In the meantime, he opened up his fist and held out a flat palm to her, asking, "Were it like this all the time, what do you think?" The wife responded, "That would be deformed too!"
Seizing this opportunity, Chan Master immediately came to the point, saying, "Madame, you are right! A constant closed fist and a constant opened palm are both deformed. It is the same with the way we use money. If we are always close-fisted, only concerned about getting more money, but never consider giving, we are deformed. If we are always open-handed, only thinking about spending but not saving, we are deformed as well. Money should flow like a smooth current. When it comes in, it should flow out too. There should be a balance in your receiving and giving."
A story by Venerable Master Hsing Yun
A Note To My Thoughts- A Poem by Dzogchen Ponlop Rinpoche
A Note To My Thoughts
Past, isn't it simply a fleeting thought?
Future, isn't it just a projection of mind?
Aren't they all simply just happening now?
What there is is only this moment --
So fresh, yet just another fleeting nowness!
The world that you see,
And the sounds that you hear,
Thoughts that arise randomly,
Aren't they all just happening in nowness?
Why don't you just let go of the past and future thoughts?
Why can't you simply relax in this beautiful world now?
Why do you sacrifice your present for your pure imaginations?
Hey! Hey! Wake up you, lazy dzogchen lama!
dpr
April 13, 2007
In the sky, there is no distinction of east and west; people create distinctions out of their own minds and then believe them to be true.
---------------
The mind is the source of happiness and unhappiness.
--------------
When a man is free from all sense pleasures and depends on nothingness he
is free in the supreme freedom from perception. He will stay there and
not return again.
It is like a flame struck by a sudden gust of wind. In a flash it has
gone out and nothing more can be known about it. It is the same with a
wise man freed from mental existence: in a flash he has gone out and
nothing more can be known about him.
When a person has gone out, then there is nothing by which you can measure
him. That by which he can be talked about is no longer there for him; you
cannot say that he does not exist. When all ways of being, all phenomena
are removed, then all ways of description have also been removed.
~ Buddha