Archive for the ‘buddhism’ Category

金刚经中的四句偈

November 18, 2011

关于金刚经中四句偈,有以下看法:

  “凡所有相,皆是虚妄。若见诸相非相,则见如来。” 

  “若以色见我,以音声求我,是人行邪道,不能见如来。”

        “ 不应住色生心,不应住声香味触法生心,应无所住而生其心。”

       “一切有为法,如梦幻泡影,如露亦如电,应作如是观。”
  

The Eight Worldly Dharmas: Gain and Loss

October 10, 2011

 [ From Lama Yeshe Wisdom Archive – Excerpted from the forthcoming book How to Practice Dharma: The Eight Worldly Dharmas, edited by Gordon McDougal, due out later in 2011 ].

 To like something doesn’t always mean being attached to it, but if we think of the material possessions we most treasure—money, cars, jewels and so forth—we’ll probably see the strong attachment we have for them. And this is true of not just objects but friends as well. When we meet friends we feel a kind of pleasure and completely believe that it’s real, true pleasure and don’t recognize that there’s attachment there as well.

 We think that we receive real happiness from our friends or our precious objects but that mind of attachment is confused. The temporal happiness we get from attachment is not true happiness; it does not arise by diminishing desire but by following it, by making friends with desire.

 Furthermore, whenever there’s attachment there’s fear of losing the object of attachment, and the stronger the attachment, the stronger the fear. If it’s a material object, we always have to keep it in safe place and lock all the doors. Even if it never gets stolen or lost, we’re constantly afraid it will be. If it’s a friend, the greater our attachment the more worried we are that he or she might leave us.

 With strong attachment, even if we live in a very luxurious house, wear very expensive clothes and eat delicious food, life has little taste. Our body is there but our mind is not happy. The greater our attachment to the four desirable objects, the greater our worry about meeting the four undesirable objects. And when we meet those undesirable objects we don’t know what to do. Our life gets completely confused and we go crazy; perhaps we even see suicide as the only escape from our suffering.

 We have the constant, nagging worry that the four undesirable objects are waiting for us just around the corner. They might not exist for us now—we haven’t met the object of dislike yet and might in fact never meet it—but in our mind it’s as if the problem were already there. And when something really happens to an object we cherish—it gets lost or destroyed or our friend leaves us—then the more our attachment, the greater our suffering. We get incredibly upset, our mood plummets into depression and our whole face completely changes.

 Think about some precious object to which you’re attached. Do you have any anxiety about its being lost, stolen or destroyed? Even though you have that object and are never separated from it, even though that hasn’t happened yet, are you still afraid that it will? Visualize that precious object or that precious friend. Visualize the object being destroyed or your friend dying and imagine how you’d feel, how it would affect your mind.

 Let’s say that we have a bowl to which we are very attached, whether it’s a valuable antique or just an old cracked Tibetan one. One day we break it. Our mind gets incredibly upset; we become inconsolably unhappy. If we’d been less attached to the bowl, we’d suffer much less at its loss. On the other hand, if somebody steals our garbage, we’re not worried at all; it doesn’t shake our mind. Without attachment, losing our garbage doesn’t cause our mood to plummet. Of course, it’s always possible that there are people who are attached to their garbage and would be upset if it were stolen.

 If we compare our lack of attachment to garbage to our attachment to a precious object and compare our lack of suffering at the loss of one to our intense suffering at the loss of the other, we can easily see that our suffering comes from attachment, not the loss of the object.

 Whenever there’s the thought of the worldly dharmas—clinging to shelter, food, clothing and so forth—there’s worry and fear about losing them. Whenever there’s attachment to comfort, there’s fear of losing it; whenever there’s attachment to receiving material things, there’s fear of not receiving them; whenever there’s attachment to praise, there’s fear of being criticized; whenever there’s attachment to a good reputation, there’s fear of receiving a bad one. That’s the fundamental suffering. Not having the four desirable objects is suffering, but so is having them and, because of attachment, being afraid of losing them.

 We’re in samsara so of course we can’t always possess the objects of our desire. We’re constantly looking for the four desirable objects but more often meeting the four undesirable ones. This is not a new experience; in fact it has been going on forever. The antiquities in a museum are absolutely nothing compared to this. No matter how old they might be, they originated after this world system started and we can still count their age in centuries or millennia. Our experience of meeting undesirable objects, on the other hand, started long before our current rebirth, even long before this world was created, and as we’re still not free from samsara we’ll continue to meet undesirable things for as long as we’re in it. That is the nature of our samsaric life.

 As long as we rely on external objects such as consumer goods and praise for our happiness, we’ll never find stability. The external world is always changing, so our reaction to it always changes too, up and down all the time—the sun shines, happy; the rain comes, unhappy; praise, happy; criticism, unhappy; good program on television, happy; boring program, unhappy. Whenever the conditions change our mind changes along with them, up and down, up and down, constantly.

 Say it’s Christmas and there’s somebody who’s usually very generous and always gives us a nice present. We come to expect presents from her, so when we see her our mind suddenly gets lifted up. That’s a sign that we’re attached to receiving material things. Then, one Christmas, for some reason she doesn’t give us a present. We get confused. We make up all sorts of reasons for why she has neglected us and strong dislike for her arises in our mind. We complain to her face that she loves everybody but us. We shout at and criticize her. Perhaps we even spit in her face. If we’re sitting at the table having dinner, even before we’ve finished eating, we hurl our plate to the floor, stamp our feet, run from the room to our bedroom and slam the door shut so loudly that everybody can hear. Then we throw ourselves onto our bed crying and complaining, criticizing her over and over, like a mantra. For hours and hours we recite the criticizing mantra. Thinking how she loves everybody else so much more, we get completely depressed and generate incredible anger toward this friend and jealousy toward everybody else. This is the work of the thought of the eight worldly dharmas.

 With clinging, it seems that when we’re in the middle of bad times they’ll never end, but when there’s no clinging we can see that it’s not like that. If something unpleasant is happening, it doesn’t bother us so much. If we cut off the desire clinging to this life through such basic techniques as meditating on impermanence and death, then even if the four undesirable things happen, it’s no big deal.

 We might have huge problems in our life—nobody in our family loves us, everybody hates us, we have to go to court and it looks as if we might have to spend the rest of our life in prison, we have a very bad reputation and everybody gossips about us, wherever we go in the street or at home everybody criticizes and refuses to help us—and in our mind it might appear that this is going to last forever, as if it’s permanent, but in reality this life is over in a flash. It’s like lightning; it happens, then it’s gone.

 While the lightning is there we can see the objects around us vividly, then suddenly that appearance disappears. The appearance of this life is the same; it happens, then suddenly it’s gone. Compared to our beginningless past lives, this life lasts just a second, like lightning.

 Lama Tsongkhapa says that this life is as impermanent as a water bubble, gone in a second. Seeing this, we should strive to take the essence of this perfect human rebirth and let go of clinging completely.

人间好时节

August 5, 2011

春有百花秋有月,
夏有凉风冬有雪;
若无闲事挂心头,
便是人间好时节。

– 无门禅师

Spring has hundreds of blossoms,
Autumn has the (fullest) moon,
Summer has cooling breezes,
Winter has snow.
If there are no useless matters on the mind,
this is life’s good season.

– Zen Master Wumen

人唯知道有来春

March 14, 2011

[ 摘自《安士全书》,  清朝周安士居士著]

人唯知道有来春,所以留着来春谷。   

人若知道有来生,自然修取来生福

Mangala Sutta ( Discourse on Blessings )

March 10, 2011

[ These translations are adapted from the translations and notes in The Light of the Dhamma by the Venerable Narada Thera.]

Thus have I heard. On one occasion the Exalted One was dwelling at Anathapindika’s monastery, in Jeta’s Grove, near Savatthi. Now when the night was far spent, a certain deity whose surpassing splendor illuminated the entire Jeta Grove, came to the presence of the Exalted One and, drawing near, respectfully saluted him and stood at one side. Standing thus, he addressed the Exalted One in verse:

“Many deities and men, yearning after good, have pondered on blessings. Pray, tell me the greatest blessing!”

[ The Buddha: ]

Not to associate with the foolish, but to associate with the wise; and to honor those who are worthy of honor — this is the greatest blessing.

To reside in a suitable locality, to have done meritorious actions in the past and to set oneself in the right course — this is the greatest blessing.

To have much learning, to be skillful in handicraft, well-trained in discipline, and to be of good speech — this is the greatest blessing.

To support mother and father, to cherish wife and children, and to be engaged in peaceful occupation — this is the greatest blessing.

To be generous in giving, to be righteous in conduct, to help one’s relatives, and to be blameless in action — this is the greatest blessing.

To loathe more evil and abstain from it, to refrain from intoxicants, and to be steadfast in virtue — this is the greatest blessing.

To be respectful, humble, contented and grateful; and to listen to the Dhamma on due occasions — this is the greatest blessing.

To be patient and obedient, to associate with monks and to have religious discussions on due occasions — this is the greatest blessing.

Self-restraint, a holy and chaste life, the perception of the Noble Truths and the realisation of Nibbana — this is the greatest blessing.

A mind unruffled by the vagaries of fortune, from sorrow freed, from defilements cleansed, from fear liberated — this is the greatest blessing.

Those who thus abide, ever remain invincible, in happiness established. These are the greatest blessings.”

 

吉祥经 原文

February 23, 2011

如是我闻。一时佛住舍卫国祗陀园给孤独精舍。时已夜深,

有一天神,殊胜光明,遍照园中,来至佛所,

恭敬礼拜,站立一旁,以偈白佛言:

   众天神与人,渴望得利益,思虑求幸福,请示最吉祥。

   世尊如是答言:

   勿近愚痴人,应与智者交,尊敬有德者,是为最吉祥。

  居住适宜处,往昔有德行,置身于正道,是为最吉祥。

  多闻工艺精,严持诸禁戒,言谈悦人心,是为最吉祥。

  奉养父母亲,爱护妻与子,从业要无害,是为最吉祥。

  布施好品德,帮助众亲眷,行为无暇疵,是为最吉祥。

  邪行须禁止,克己不饮酒,美德坚不移,是为最吉祥。

  恭敬与谦让,知足并感恩,及时闻教法,是为最吉祥。

  忍耐与顺从,得见众沙门,适时论信仰,是为最吉祥。

  自制净生活,领悟八正道,实证涅盘法,是为最吉祥。

  八风不动心,无忧无污染,宁静无烦恼,是为最吉祥。

  依此行持者,无往而不胜,一切处得福,是为最吉祥。

 

The Heart Sutra

December 30, 2010

By The Buddha (Last Updated Sep 11, 2008)

This teaching belongs to the class of texts called the Perfection of Wisdom Sutras. It is the Tibetan version.

The Sutra on the Heart of the Transcendent and Victorious Wisdom

Homage to the exalted Three Jewels!

Thus have I heard at one time. The Blessed One was dwelling in Rajagriha on Vulture Mountain together with a great assembly of monks and a great assembly of bodhisattvas. At that time, the Blessed One was absorbed in the concentration of the countless aspects of phenomena called “profound illumination.”

At that very time the Superior Avalokiteshvara, the bodhisattva, the great being, was looking perfectly at the practice of the profound perfection of wisdom, perfectly looking at the emptiness of inherent existence of the five aggregates also.

Then, through the power of Buddha, the Venerable Shariputra said to the Superior Avalokiteshvara, the bodhisattva, the great being, “How should a child of the lineage train who wishes to engage in the practice of the profound perfection of wisdom?”

Thus he spoke, and the Superior Avalokiteshvara, the bodhisattva, the great being, replied to the Venerable Shariputra as follows:

“Shariputra, whatever son or daughter of the lineage wishes to engage in the practice of the profound perfection of wisdom should look perfectly like this: subsequently looking perfectly and correctly at the emptiness of inherent existence of the five aggregates also.

“Form is empty, emptiness is form. Emptiness is not other than form. Form is not other than emptiness. In the same way feeling, discrimination, compositional factors, and consciousness are empty. Shariputra, like this all phenomena are empty, without characteristics, that is, they are not produced and do not cease; they have no defilement and no separation from defilement; they have no decrease and no increase.

“Therefore, Shariputra, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness. There is no eye, no ear, no nose, no tongue, no body, no mind; no visible form, no sound, no smell, no taste, no object of touch, no mental phenomenon. There is no eye element and so forth up to no mind element, up to no element of mental consciousness. There is no ignorance and no cessation of ignorance and so forth up to no aging and death and no cessation of aging and death. Likewise, there is no suffering, no origin, no cessation, and no path; no exalted wisdom, no attainment, and also no nonattainment.

“Therefore, Shariputra, because there is no attainment, bodhisattvas rely on and abide in the perfection of wisdom, and because their minds have no obstructions, they have no fear. Passing utterly beyond error they attain the final state beyond sorrow. All the buddhas who reside in the three times, by relying upon the perfection of wisdom, become manifest and complete buddhas in the state of unsurpassed, perfect, and complete enlightenment.

“Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the equal-to-the-unequaled mantra, the mantra that thoroughly pacifies all suffering, since it is not false, should be known as the truth. The mantra of the perfection of wisdom is proclaimed:

tayata gate gate paragate parasamgate bodhi soha!

“Shariputra, this is how a bodhisattva, a great being, should train in the profound perfection of wisdom.”

Then the Blessed One arose from that concentration and said to the Superior Avalokiteshvara, the bodhisattva, the great being: “Well said, well said, O child of the lineage. So it is. The profound perfection of wisdom should be practiced exactly as you have taught, and the tathagatas will rejoice.”

When the Blessed One had said this, the Venerable Shariputra, the Superior Avalokiteshvara, the bodhisattva, the great being, and the entire assembly as well as worldly beings— gods, humans, demigods, gandharvas, and others—were filled with admiration and highly praised what had been spoken by the Blessed One.

So ends the noble discourse on the essence of the wisdom gone beyond.

Answers from the Heart

October 7, 2010

— By Zen Master Thich Nhat Hanh, 

Excerpts from Answers from the Heart

Q: What can we do when a person attacks us physically? May we use force in order to protect ourselves? Can a country use force to protect itself?

A: There are many things we can do to prevent ourselves from being attacked, physically or mentally. These things are part of how we live our daily lives. We learn to live in such a way that nobody wants to attack us. When you know how to generate the energy of brotherhood, of compassion, you’ll be protected by the energy of compassion and understanding. By living with understanding and compassion, you will also have a lot of friends to protect you. This is the basic practice. That is why we shouldn’t wait until there’s an attack in order to learn how to react.

When the Buddha was a young man he was versed in martial arts. He knew that with his skill, he would be able to respond to a physical attack. Like the Buddha we can practice qigong and other nonviolent methods of protecting ourselves. We can eat and work and sleep in a way that we preserve our health and resilience. We can cultivate mindfulness, concentration, and compassion. Every time the Buddha was in danger of being attacked physically, he used his mindfulness, intelligence, and compassion to subdue the person who was about to attack him, and he didn’t have to use his martial arts. Misunderstanding brings fear and anger, and we immediately think of the gun and the army as the only solution. But there are many nonviolent ways to protect our country and ourselves. Violence is the last resort. When a country is united, when it has wise leaders who practice deep dialogue and deep listening, the country has many friends and doesn’t have to use its army a lot. Instead the soldiers spend their time repairing roads, building bridges, and helping communities.

Q : What is the one thing people can do every day that will bring them closer to the happiness they seek?

A : We are so busy; we don’t want to do so many things. We want to know just one thing that we can do to get closer to the happiness we seek every day. I think that moving around with mindfulness, walking mindfully, may be what we propose as a gift, because we move a lot during our daily life. If you want to go from here to there, even if you need only to make five or six steps, and if you know how to make these steps mindfully, that can already be very helpful. You walk to the garage, enjoy every step you make. Don’t think of anything else, just enjoy walking. You walk to the office, to your workplace or to the dining hail: every step you make should bring you back to the here and the now so that you can enjoy what is going on. I think if all people on Earth were to know how to enjoy walking mindfully, that would transform the Earth and society already; because everyone would have the secrets of becoming more mindful, everyone would know how to enjoy each step they make.

Walking meditation is something everyone can do. There are those of us who find it difficult to practice sitting meditation; but walking — everyone walks. So I propose that everyone — whether they are in Berkeley, or New York, or Amsterdam, or Paris, or Bangkok — enjoy mindful walking; and every time they make a mindful step, they stop their forgetfulness, they go back to life, they touch the wonders of life for their healing and transformation. Walking meditation is very pleasant, transforming and healing. I propose to the readers of Publishers Weekly magazine that everyone take up the practice of walking meditation to begin with, and that will change their life. When you practice walking mindfully, you include your body with your mind. You include your breath, you become fully present, fully alive, and you get closer to the happiness you are seeking.

Looking for Each Other

October 6, 2010

–  By Zen  Master Thich Nhat Hanh

I have been looking for you, World Honored One.

since I was a little child.

With my first breath, I heard your call.

and began to look for you, Blessed One.

I’ve walked so many perilous paths,

confronted so many dangers,

endured despair, fear, hopes, and memories.

I’ve trekked to the farthest regions, immense and wild,

sailed the vast oceans,

traversed the highest summits, lost among the clouds.

I’ve lain dead, utterly alone,

on the sands of ancient deserts.

I’ve held in my heart so many tears of stone.

Blessed One, I’ve dreamed of drinking dewdrops

that sparkle with the light of far-off galaxies.

I’ve left footprints of celestial mountains

and screamed from the depths of Avici Hell, exhausted,

crazed with despair

because I was so hungry, so thirsty.

For millions of lifetimes,

I’ve longed to see you,

but didn’t know where to look.

Yet, I’ve always felt your presence with a mysterious certainty.

I know that for thousands of lifetimes,

you and I have been one,

and the distance between us is only a flash of thought.

Just yesterday while walking alone,

I saw the old path strewn with Autumn leaves,

and the brilliant moon, hanging over the gate,

suddenly appeared like the image of an old friend.

And all the stars confirmed that you were there!

All night, the rain of compassion continued to fall,

while lightning flashed through my window

and a great storm arose,

as if Earth and Sky were in battle.

Finally in me the rain stopped, the clouds parted.

The moon returned,

shining peacefully, calming Earth and Sky.

Looking into the mirror of the moon, suddenly

I saw myself,

and I saw you smiling, Blessed One.

How strange!

The moon of freedom has returned to me,

everything I thought I had lost.

From that moment on,

and in each moment that followed,

I saw that nothing had gone,

There is nothing that should be restored,

Every flower, every stone, and every leaf recognize me.

Wherever I turn, I see you smiling

the smile of no-brith and no-death.

The smile I received while looking at the mirror of the moon.

I see you sitting there, solid as Mount Meru,

calm as my own breath,

sitting as though no raging fire storm ever occurred,

sitting in complete peace and in freedom.

At last I have found you, Blessed One,

and I have found myself.

There I sit.

The deep blue sky,

the snow-capped mountains painted against the horizon,

and the shining red sun sing with joy.

You, Blessed One, are my first love.

The love that is always present, always pure, and freshly new.

And I shall never need a love that will be called “last.”

You are the source of well-being flowing through

numberless troubled lives,

the water from your spiritual stream always pure,

as it was in the beginning.

You are the source of peace,

solidity, and inner freedom.

You are the Buddha, the Tathagata.

With my one-pointed mind

I vow to nourish your solidity and freedom in myself

so I can offer solidity and freedom to countless others,

now and forever.

 

看山是山,看山不是山,看山还是山的来历。

September 30, 2010

–取自百度知道

宋代禅宗大师青原行思提出参禅的三重境界:参禅之初,看山是山,看水是水;禅有悟时,看山不是山,看水不是水;禅中彻悟,看山仍然山,看水仍然是水。

佛家讲究入世与出世,于尘世间理会佛理之真谛。人之一生,从垂髫小儿至垂垂老者,匆匆的人生旅途中,我们也经历着人生的三重境界。

人生第一重界:看山是山,看水是水。涉世之初,还怀着对这个世界的好奇与新鲜,对一切事物都用一种童真的眼光来看待,万事万物在我们的眼里都还原成本原,山就是山,水就是水,对许多事情懵懵懂懂,却固执地相信所见到就是最真实的,相信世界是按设定的规则不断运转,并对这些规则有种信徒般的崇拜,最终在现实里处处碰壁,从而对现实与世界产生了怀疑。

人生第二重界:看山不是山,看水不是是水。红尘之中有太多的诱惑,在虚伪的面具后隐藏着太多的潜规则,看到的并不一定是真实的,一切如雾里看花,似真似幻,似真还假,山不是山,水不是水,很容易地我们在现实里迷失了方向,随之而来的是迷惑、彷徨、痛苦与挣扎,有的人就此沉沦在迷失的世界里,我们开始用心地去体会这个世界,对一切都多了一份理性与现实的思考,山不再是单纯意文上的山,水也不是单纯意义的水了。

人生第三重界:看山是山,看水是水。这是一种洞察世事后的反璞归真,但不是每个人都能达到这一境界。人生的经历积累到一定程度,不断的反省,对世事、对自己的追求有了一个清晰的认识,认识到“世事一场大梦,人生几度秋凉”,知道自己追求的是什么,要放弃的是什么,这时,看山还是山,水还是水,只是这山这水,看在眼里,已有另一种内涵在内了。

虚云老和尚法语

September 16, 2010

修行要在动用中修,

不一定要坐下来闭起眼睛才算修行,

要在四威仪中,

以戒定慧三学,

除贪瞋痴三毒,

收摄六根如牧牛一样,

不许它犯人苗稼。

The Real Hero

September 1, 2010

 [ By Kyabje Lama Zopa Rinpoche ]

The real bravery, the real hero is the person who can fight anger, and can overwhelm and climb over anger. The real hero is the person who can face the most difficult and dangerous enemy-the inner enemy.

One person’s anger can kill sixty million people. That is how dangerous anger is-it is much more dangerous than an atomic bomb. There is no comparison between one person’s anger and an atomic bomb. Anger is much more harmful than an atomic bomb.

The danger of an atomic bomb is that it harms others and it can destroy the whole earth-more than half of the world-millions and millions of human beings and creatures. There are so many creatures-uncountable numbers in the water, under the ground, in the bushes and in the sky. There are so many, it is unbelievable. All this gets destroyed-not only human beings, but also creatures and so many buildings, bridges and cities. All these things that thousands and thousands of people for many years planned and spent so much money on, and worked so hard in order to collect the money to give to the workers-all these enjoyments, all the rich and comfortable apartments and the huge buildings, took so much time and effort. People put so much effort into building all this and in just one minute or one hour, it all gets destroyed. In so many of these cities, it is unbelievable how much effort people put into these things. They suffered so much to construct all this, then in one day or in one hour, it is all completely destroyed.

The danger of the atomic bomb comes from anger. If there is patience and no anger, this destruction would not happen. Even without talking about the narak realms, anger produces negative karma. Even without talking about karma, we can easily see how anger is so harmful and so dangerous. So then, if we talk about karma, it is unbelievable-when we think about the suffering result of that, there is no need to talk much. Today’s anger arises towards another sentient being, and this anger causes harm and suffering from life to life. The suffering result is experienced from life to life for a long time. Particularly if we think about karma creating a result that is similar to the cause, we understand. Because of the habit of getting angry in this life, we see that if we do not cease it in this life, again the habit comes out in the next life and anger arises, and so it goes on and on like this.

As it is explained in the Bodhicaryavatara by Shantideva, even if all the devas, the worldly gods, human beings and all sentient beings become our enemy, they could not lead us to the fire of the narak realms. Even if all sentient beings become our enemy and become aggressive toward us, they could not lead us into the fire of the narak realms. But if we meet the inner enemy, the unsubdued mind, this powerful enemy destroys whatever we need and it turns even great mountains into dust.

Besides the fragile bodies of other sentient beings, it destroys even very solid, concrete mountains, and makes them non-existent. So the real hero, the real bravery, is being able to face, fight and defeat the powerful, great inner enemies, such as anger, attachment and the unsubdued minds. We should face whatever is stronger in our mind-jealousy, pride or anger. If we can defeat this true enemy, the inner enemy, we are the real hero and that is real bravery.

All those leaders who have many ranks and medals due to killing-who were in a war and killed many people, and get extra colors and different materials-we think of them as brave. Especially when there is a scar somewhere on their hands or bodies where the bullet went through, we recognize them as so precious, and think of them as very important. We think of them as going down in history, with a long story, and we believe they are very important, brave and competent.

Similarly, we believe that someone who climbed a rocky mountain or a snow mountain is a brave and competent person. However, this is wrong. This person is not a real hero and it is not real bravery or real competency. Someone who is able to defeat the delusions and accomplish temporal or ultimate happiness is the real hero. The real bravery and the real hero is someone who is able to face the unsubdued mind of anger and attachment.

The real hero is the person who defeats the delusions and accumulates virtue in daily life. The real bravery is living in the precepts, because this means we have faced the delusions, the inner enemy. Living in the precepts is making war with the delusions, and a person who lives in the precepts is the real army, the inner army. That is a worthwhile army-an army that will accomplish nirvana and the omniscient mind.

Zen Master Thich Nhat Hanh Quotes & Story

August 24, 2010

Because you are alive, everything is possible.

Life is available only in the present moment.

Our own life has to be our message.

Compassion is a verb.

Thanks to impermanence, everything is possible.

If our love is only a will to possess, it is not love.

You are not an observer, you are a participant.

Do not say that I’ll depart tomorrow because even today I still arrive.

Earth will be safe when we feel in us enough safety.

If we are peaceful, if we are happy, we can smile and blossom like a flower, and everyone in our family, our entire society, will benefit from our peace.

Sometimes your joy is the source of your smile, but sometimes your smile can be the source of your joy.

When another person makes you suffer, it is because he suffers deeply within himself, and his suffering is spilling over. He does not need punishment; he needs help. That’s the message he is sending.

People have a hard time letting go of their suffering. Out of a fear of the unknown, they prefer suffering that is familiar.

We are here to awaken from our illusion of separateness.

The seed of suffering in you may be strong, but don’t wait until you have no more suffering before allowing yourself to be happy.

 Feelings come and go like clouds in a windy sky. Conscious breathing is my anchor.

Drink your tea slowly and reverently, as if it is the axis on which the world earth revolves – slowly, evenly, without rushing toward the future.

When we are mindful, deeply in touch with the present moment, our understanding of what is going on deepens, and we begin to be filled with acceptance, joy, peace and love.

By eating meat we share the responsibility of climate change, the destruction of our forests, and the poisoning of our air and water. The simple act of becoming a vegetarian will make a difference in the health of our planet.

If you suffer and make your loved ones suffer, there is nothing that can justify your desire.

When you say something really unkind, when you do something in retaliation your anger increases. You make the other person suffer, and he will try hard to say or to do something back to get relief from his suffering. That is how conflict escalates.

Hope is important because it can make the present moment less difficult to bear. If we believe that tomorrow will be better, we can bear a hardship today.

Keeping your body healthy is an expression of gratitude to the whole cosmos — the trees, the clouds, everything.

I have noticed that people are dealing too much with the negative, with what is wrong. … Why not try the other way, to look into the patient and see positive things, to just touch those things and make them bloom?

When you plant lettuce, if it does not grow well, you don’t blame the lettuce. You look for reasons it is not doing well. It may need fertilizer, or more water, or less sun. You never blame the lettuce. Yet if we have problems with our friends or family, we blame the other person. But if we know how to take care of them, they will grow well, like the lettuce. Blaming has no positive effect at all, nor does trying to persuade using reason and argument. That is my experience. No blame, no reasoning, no argument, just understanding. If you understand, and you show that you understand, you can love, and the situation will change.

“There is a story I would like to tell you about a woman who practices the invocation of the Buddha Amitabha’s name. She is very tough, and she practices the invocation three times daily, using a wooden drum and a bell, reciting, “Namo Amitabha Buddha” for one hour each time. When she arrives at one thousand times, she invites the bell to sound. (In Vietnamese, we don’t say “strike” or “hit” a bell.) Although she has been doing this for ten years, her personality has not changed. She is still quite mean, shouting at people all the time.

A friend wanted to teach her a lesson, so one afternoon when she had just lit the incense, invited the bell to sound three times, and was beginning to recite “Namo Amitabha Buddha,” he came to her door, and said, “Mrs. Nguyen, Mrs. Nguyen!” She found it very annoying because this was her time of practice, but he just stood at the front gate shouting her name. She said to herself, “I have to struggle against my anger, so I will ignore that,” and she went on, “Namo Amitabha Buddha, Namo Amitabha Buddha.”

The gentleman continued to shout her name, and her anger became more and more oppressive. She struggled against it, wondering, “Should I stop my recitation and go and give him a piece of my mind?” But she continued chanting, and she struggled very hard. Fire mounted in her, but she still tried to chant “Namo Amitabha Buddha.” The gentleman knew it, and he continued to shout, “Mrs. Nguyen! Mrs. Nguyen!”

She could not bear it any longer. She threw away the bell and the drum. She slammed the door, went out to the gate and said, “Why, why do you behave like that? Why do you call my name hundreds of times like that?” The gentleman smiled at her and said, “I just called your name for ten minutes, and you are so angry. You have been calling the Buddha’s name for ten years. Think how angry he must be!”

临终祈愿文

June 27, 2010

[ 作者:星云大    文章来源:佛光祈愿文   ]

 慈悲伟大的佛陀!
我病了,
病得很久,病得很重,
我请人代我向佛陀您祈求:
在我生命的最后一刻,
我自知世缘将尽,
我不再牵挂亲友,
我不再执着身心,
我也不再追悔过去,
我也不再妄求未来。
当我流动的呼吸缓缓地减慢,
当我跳跃的脉动渐渐地转弱,
当我眼耳和鼻舌停止作用,
当我身体的器官不再运行,
我像远处归来的游子,
乘着金色的莲华,
回到光明极乐的净土。
慈悲伟大的佛陀!
我要将我所有的骨髓血肉,
 还给天,付于地,
随着大自然的运转,
 化作薰风和养份,
 年年月月滋长万物。
我要将我所有的心意全部
 施于众,施于人,
奉献给佛法僧的周遭,
 化作一瓣香花,
 时时处处地供养十方。
让憎恨我的人,
 得到我的祝福;
让爱护我的人,
 分享我的宁静;
让欣赏我的人,
 散播我的善行;
让想念我的人,
 延续我的愿心。
慈悲伟大的佛陀!
我终于了然:
 生命如坚韧的种籽,
 花落果成,生灭不息。
因此,亲友悲伤的泪水,
 不再是爱结缠缚。
慈悲伟大的佛陀!
我终于可以听到:
 生命如涓涓的流水,
 法音清流,绵绵不断。
于是,展望未来的前途,
 不再是茫然空无。
我终于洞然明白:
此时此刻,
我只是短暂的告别。
在诸佛菩萨和诸上善人的接引之下,
未来的生命,
希望我有乘愿再来的机缘。
慈悲伟大的佛陀!
尘缘已了,世缘已尽。
在我生命的最后一刻,
 如游子回家的欢喜,
 如囚犯释放的自由,
 如落叶归根的自然,
 如空山圆月的明净。
慈悲伟大的佛陀!
请您接受我至诚的祈愿,
请您接受我至诚的祈愿。

弘一法师名言

May 25, 2010

气,忌盛。心,忌满。才,忌露。

臨事須替別人想;論人先將自己想。

善用威者不輕怒;善用恩者不妄施。

为外物所动之为静。不为外物所实则为虚。

意粗、性躁,一事无成;心平、气和,千祥骈集。

自責之外,無勝人之術;自強之外,無上人之術。

不近人情,舉足盡是危機;不體物情,一生俱成夢境。

处超然,处人蔼然。无事澄然,有事斩然。得意淡然,失意泰然。