Showing posts with label bilingual. Show all posts
Showing posts with label bilingual. Show all posts

Friday, April 1, 2016

Mindfulness in plain english - meditation in everyday life

(任何时候都可以禅修)

It is crucial for you to understand what meditation is. It is not some special posture, and it's not just a set of mental exercises. Meditation is a cultivation of mindfulness and the application of that mindfulness once cultivated. You do not have to sit to meditate. You can meditate while washing the dishes. You can meditate in the shower, or roller skating, or typing letters. Meditation is awareness, and it must be applied to each and every activity of one's life. This isn't easy.

了解禅修是什么对你很重要,它不是一些特殊姿势,也不是一套心灵体操;禅修是静观的培育及对刚培育出来的静观之运用。你不一定要坐着来禅修,你可以在洗碟时禅修,可以在洗澡时禅修,也可以在溜冰或写信时禅修。禅修即是觉察或觉知,它必须被运用于人生的所有活动之中,这并不容易。

We specifically cultivate awareness through the seated posture in a quiet place because that's the easiest situation in which to do so. Meditation in motion is harder. Meditation in the midst of fast-paced noisy activity is harder still. And meditation in the midst of intensely egoistic activities like romance or arguments is the ultimate challenge. The beginner will have his hands full with less stressful activities.

我们选择在安静的地方用坐姿来培育觉察力,是因为那是最容易修习的情境。在行动中禅修则较难,在节奏快速、热闹嘈杂的活动中禅修则更难,而在极度自我中心的活动中,例如:谈情说爱或激烈争论中禅修,那真是测试极限的挑战。事实上,初学者在低压力的禅修活动中已忙得不可开交。

Yet the ultimate goal of practice remains: to build one's concentration and awareness to a level of strength that will remain unwavering even in the midst of the pressures of life in contemporary society. Life offers many challenges and the serious meditator is very seldom bored.

可是,禅修练习的终极目标依然是:建立起定力(集中力)与觉察力至足够的强度水平,好让禅修者能在现代的社会的生活压力下,仍然可以屹立不摇。对于生活中源源不绝的挑战,认真的禅修者是极少会感到厌烦的。

Carrying your meditation into the events of your daily life is not a simple process. Try it and you will see. That transition point between the end of your meditation session and the beginning of 'real life' is a long jump. It's too long for most of us. We find our calm and concentration evaporating within minutes, leaving us apparently no better off than before. In order to bridge this gulf, Buddhists over the centuries have devised an array of exercises aimed at smoothing the transition. They take that jump and break it down into little steps. Each step can be practiced by itself.

把禅修带入你的日常生活之中,决不是一个简单的过程,试一试你就会明白。从坐禅结束到「现实生活」的开始之转捩点是一大跃进,对大多数人而言,那个距离实在太长了。我们发觉在几分钟之内,我们的平静与定力被蒸发得无影无踪,接下来的状态并不比以前好。为了跨越这道鸿沟,佛教徒在过去多个世纪以来,已设计出一系列的练习方法,以便顺利促成这个转移。他们成功了大跃进,然后把它分成几个小部分,每一部分都可以单独练习。

Thursday, March 31, 2016

Mindfulness in plain english - what's in it for you?

You can expect certain benefits from your meditation. The initial ones are practical, prosaic things; the later stages are profoundly transcendent. They run together from the simple to the sublime. We will set forth some of them here. Your own experience is all that counts.

你可以期望从禅修中得到一些利益,最初的利益很实际和平凡,往后阶段所得的利益则是深远与超凡的,它们从简单的到崇高的都有,我们在这里会宣布一些,你自己的体验才算是真的。

Those things that we called hindrances or defilements are more than just unpleasant mental habits. They are the primary manifestations of the ego process itself. The ego sense itself is essentially a feeling of separation -- a perception of distance between that which we call me, and that which we call other. This perception is held in place only if it is constantly exercised, and the hindrances constitute that exercise.

Greed and lust are attempts to get 'some of that' for me; hatred and aversion are attempts to place greater distance between 'me and that'. All the defilements depend upon the perception of a barrier between self and other, and all of them foster this perception every time they are exercised. 

Mindfulness perceives things deeply and with great clarity. It brings our attention to the root of the defilements and lays bare their mechanism. It sees their fruits and their effects upon us. It cannot be fooled. Once you have clearly seen what greed really is and what it really does to you and to others, you just naturally cease to engage in it. 

When a child burns his hand on a hot oven, you don't have to tell him to pull it back; he does it naturally, without conscious thought and without decision. There is a reflex action built into the nervous system for just that purpose, and it works faster than thought. By the time the child perceives the sensation of heat and begins to cry, the hand has already been jerked back from the source of pain. 

AMindfulness works in very much the same way: it is wordless, spontaneous and utterly efficient. Clear mindfulness inhibits the growth of hindrances; continuous mindfulness extinguishes them. Thus, as genuine mindfulness is built up, the walls of the ego itself are broken down, craving diminishes, defensiveness and rigidity lessen, you become more open, accepting and flexible. You learn to share your loving-kindness.

那些我们称为盖障或烦恼的东西,不仅是令人不快的心理习惯而已,它们是自我活动过程本身的主要表现。自我感觉本身基本上是一种疏离的感受,一种「自我」与「其他」之间的距离知觉。这种知觉要不断重复演习才能稳固地保持,而那些演习就是盖障所组成的。

贪心与爱欲试图为「自我」得到「其他」的一些东西,瞋恚与厌恶则试图拉阔「自我」与「其他」之间的距离。所有烦恼皆因「自我」与「其他」之间有障碍的知觉而生起,而每次烦恼出现时,全都会助长此一知觉。

静观能深入与极清晰地体会事物,它能带领注意力到烦恼的根源,把它们的机制暴露无遗,它知道它们对我们所造成的后果与影响,它不会被愚弄。一旦你看清楚贪欲的真面目,真正认识到它对你及其他人的所作所为,你自会停止,不再参与其事。

就好像一个小孩,当他的手被烤炉烫过后,你无需叫他缩手,他也自然会做的,而且是不假思索或决断。神经系统自会作出此反射动作,且它的速度比思想还要快。当孩子感到火热的感觉并开始哭的时候,他的手已急拉离开了致痛的源头。

静观的运作方式与此很相似,它是无言的、自发的、且绝对有效率。清晰的静观制止了盖障的增长,持续的静观则可彻底消灭它们。因此,当真正的静观被建立起来时,「自我」的墙壁会瓦解、渴爱会减少、自我防御和顽固僵硬等亦会减轻,你会更为开放、更为包容与灵活变通,你学会与他人分享你的慈悲心。

Saturday, March 19, 2016

Explanation of Heart Sutra 心经

1st Phrase of Heart Sutra(心经):

开   经   偈
Verse for Opening a Sutra


无  上   甚  深  微  妙  法  
The unsurpassed; profound; wonderful Dharma/teaching,


百  千  万  劫  难  遭  遇  
Is difficult to encounter in hundreds of millions of eons


我 今 见   闻  得  受 持
I now see and hear it, receive and uphold it


愿   解  如  来  真 实  义
And I vow to fathom the Buddha’s or Tathagata’s true meaning.


南  无  般 若 波 罗 密  多  心  经 (3x)
Homage to Prajna Paramita Heart Sutra

Sutra 经文:
*********************************

观   自  在  菩  萨 , 行  深    般  若  波  罗  蜜  多  时 ,

The Bodhisattva Avalokitesvara/GuanShiYin, while practicing the deep/profound course of Prajna(wisdom) Paramita(perfection),

*********************************************

Explanation:
=========


观自在菩萨=Avalokitesvara/GuanShiYin PuSa(Bodhisattva)

行=Practice/cultivate, 修行

深=deep/profound, is the opposite of superficial, 是对浅而言深

般 若=Prajna (in Sanskrit, an ancient Indian language); meaning Wisdom 智慧;

波罗蜜多=Paramita(also in Sanskrit, an ancient Indian language); meaning Perfection/completion, 到彼岸

时=At The Time. (at which time?, At The Time, when GuanShiYin PuSa IS practicing the Deep/Profound Prajna Paramita,)
*******************************************************************
Verse (From Master XuanHua):

Practice the Way, cultivate yourself, and do not search outside.

行道修身莫外寻


The prajna of your own nature is the deep and secret cause. .....
自性般若深密因

***************************************************************************

Commentary(By Master XuanHua):

The word practicing in the sutra is simply what we understand as cultivation. As to profound it is the opposite of superficial. Prajna means wisdom, and paramita means to reach the other shore. The text says that Bodhisattva Avalokiteshvara cultivates profound, not superficial, prajna.

What is profound and what is superficial?

*************************************************

观自在菩萨

现在讲这“观自在”,你笑,你观自在了吗?这观自在才可以笑;不观自在就不可以笑,要观自在了。“观自在菩萨”,“观”就是观想,“自在”就是一切一切都很快乐的,也无忧也无愁,也无挂也无碍。无挂碍就是观自在,有挂碍就不是观自在。



行深般若波罗蜜多时

“行”就是修行。“深”是对浅而言深。“般若”就是智慧。“波罗蜜多”就是到彼岸。“时”就是这个时候。这是说观自在菩萨他所修行的是深般若,不是浅般若。什么叫深般若?



For more explanation please refer to:
http://www.cttbusa.org/heartsutra/hs6.htm (in english英文)
http://www.drbachinese.org/online_reading/sutra_explanation/Heart/Heart_Sutra.htm (in chinese中文)

Just some Questions about the Heart Sutra:-)😊
Have you wonder WHY is it name as the Heart Sutra?
为什么叫"般若波罗蜜多心经"?
Also have you wonder WHY GuanShiYin PuSa choose to practice "The Deep/Profound Prajna(wisdom) Paramita", and not other type of Paramita?
At what age did the Buddha speaks the Heart Sutra?
Have you wonder who translated this Heart Sutra and when it is translated?



Amitofo​​😊🙏🌲🌳🌹阿弥陀佛; 感恩分享

Wednesday, January 6, 2016

~ Excerpt from Guidelines for Being a Good Person弟子规 ~

Chapter 1: Respecting and Loving our Parents at Home

When our parents call us, we should answer them right away.

When they tell us to do something, we should do it promptly.

When our parents instruct us, we should listen respectfully.

When they scold us, we should sincerely accept what they say.

We should make sure that our parents are warm in the winter and cool in the summer.

In the morning, we should greet them and show them that we care.

At night, we should make sure that they are resting comfortably.

Gudelines for Being a Good Person (Di Zi Gui) was written by ancient Chinese sages. It teaches us the guidelines for being a good human being.

First, it teaches us to respect and love our parents, and to be kind to our siblings.

Second, it teaches us how to interact with people and engage in daily tasks. It also teaches us to be a trustworthy person. Furthermore, it teaches us to love all beings and to be close to kind, virtuous people.

 Having learned how to do all these, we can then expand our horizons by studying the other arts.

Tuesday, January 5, 2016

SOME TYPES OF PEOPLE 人的种类

A person and a human being are not the same. Even though the appearance is similar, there is a difference in virtuous qualities and intelligence. For example, some people do whatever they want to do, say whatever they happen to think of and eat whatever and whenever they feel like eating. These are the ordinary people.

人(person)和人类(human being)是不同的。虽然容貌看似一样,但是他们在道德质量和心智上是有差别的。例如,有一些人他们想做什么就做,想说什么就说,想吃什么就吃,这些就是未开化的凡夫(ordinary people = person)。

Worse then that are what are called animals. They have human faces but their minds are of an animal, that is, they have no shame just like animals. Meaning, individuals that have never cultivated their own minds any higher.

比这更糟的就叫做野人(animal),他们是人面兽心,这意思是指他们像野兽一样没有羞耻心,也就是说,这些人根本不受教化以提升自己的心灵质地。

As for human beings, it refers to those that try to control their minds, their minds are superior, they have more wisdom than ordinary people, they developed their minds high enough to shift to the level of human being.

至于所谓的人类(human being),是指那些有在试着调伏自心的人,他们心灵质地较为好,比凡夫更有智慧,他们发展出高尚的心灵,因此提升至人类的层次。

Ghosts are those that speak and do what is bad. They are called ghosts, even monks and novices who are ordained are the same ; when they don't obey and recognize the Dhamma and discipline, they also, can be called ghosts. Ghost here refers to the state of wickedness, not to a self. And so, some people have the appearance of a man or woman but in the mind there is a ghost. If anybody shifts up to the level of human being, one should recognize ghosts and not be afraid of them. If anybody is still afraid of ghosts, that person is just an ordinary man or woman. Ghosts have to live with ghosts, people cannot live with ghosts ; so people with an inferior mind are ghosts.

所谓鬼是指那些说坏话、做恶事的人,即使是和尚或沙弥也一样,如果他们不遵守或不认识正法及戒律,他们也一样可以叫做鬼。鬼,在这里是指邪恶的心态,而不是指某一种个体。所以,某些人虽然有人的外貌,但他内心却像鬼一样邪恶。如果任何人能提升心灵质地到人类的层次,就可以认识鬼而不怕他们,而如果有人还会怕鬼,那这个人就只是个凡夫。鬼只能跟鬼(心)在一起,人是不能和鬼(心)在一块的;所以,一个拥有一颗卑劣之心的人,他不是人而是鬼。

http://read.goodweb.cn/news/news_view.asp?newsid=110179

Monday, January 4, 2016

一杯水 Cup of Water

Link:
http://wap.goodweb.cn/news/news_view.asp?newsid=104816

〖一杯水〗
  来拜访我的人中,有很多在社会上已有著高等的地位,他们当中有富商、大学毕业的、教师与政府官员。他们内心充满对事物的种种看法。他们太聪明了,以致听不进别人的话。这就像一杯水。如果一个杯子里充满了肮脏不新鲜的水,它并没有什么用处。只有当脏水倒尽,它才有可用之处。你们必须先除去你们充满意见的心,然后才能领悟。我们的修行是超越聪明与愚痴的,如果你认为你很聪明、富有、重要、是佛学专家,这就掩盖了“无我”的真谛了。你所见到的只是自己——我、我的。然而,佛教是入下“自我”的。那些太聪明的人将永远学不到东西,他们首先必须除去他们的才智——空掉他们的“杯子”。

Cup of Water
Many of those who came to see me have a high standing in the community. Among them are merchants, college graduates, teachers, and government officials. Their minds are filled with opinions about things. They are too clever to listen to others. It is like a cup of water. If a cup is filled with stale, dirty water, it is useless. Only after the old water has been thrown out can the cup become useful again. You must empty your minds of opinions, then you will see. Our practice goes beyond cleverness and stupidity. If you think that you are clever, wealthy, important, or an expert in Buddhism, you cover up the truth of non-self - I and mine. But Buddhism is letting go of self. Those who are too clever will never learn. They must first get rid of their cleverness, first empty their "cup".

Saturday, January 2, 2016

Important for us to be filial to our parents

Translation of the below:

Respect our ancestors and cultures is beneficial as 10% of respect, will gain 10% benefit;
100% of respect, will gain 100% benefit.

We teach filial, respect elder, loyal, trust and courtesy in a few lessons.

All our 5 cardinal human relationships
(1. father&son,
2. emperor&ministers,
3. husband&wife,
4. elder&younger brothers,
5. friends)
are built on the basis of courtesy and respect.

Henceforth, if we do without courtesy and respect, all these relationships will turn into troubles, problems and disasters.

From our chinese 5 thousands recorded history, we learned and knew a lot of vivid examples that *arrogant, extravagant(luxurious), adultery and lazy will ruin a family and a country.

Thus, we should not make these 4 mistakes of *arrogant, extravagant, adultery and lazy .

It is important for us to be filial to our parents, to make our parents happy and to repay their kindness of giving birth to us, feeding and educating us.

Although we are not the one that rules our country,  we should respect and listen the advice from many of our relatives and  elders who are wise and care for us, so that we will not take a longer and uneasy path.

Even if we are the leaders, we must respect and care for our juniors and subordinates, then we can attract virtuous individuals to join us to contribute beneficence to our society.

Amitofo 🙏😊

對自己祖先文化的一種恭敬、一種尊崇,而「一分誠敬得一分利益,十分誠敬得十分利益」。

我們這幾堂課談的是孝悌忠信禮,禮的這個部分,禮敬。

「禮者,敬而已矣」,禮的本質是恭敬,恭敬是具體落實在所有人與人的關係當中。

人跟人的關係,離不開五倫,所謂父子、君臣、夫婦、兄弟、朋友,相處都屬於禮,倫常就是禮,都要用恭敬的態度來經營這五個關係。

我們都知道,家敗掉了,國亡掉了,很常的就是自己有驕奢淫逸;*驕傲、奢侈、淫亂、放逸,每個亡國之君都是這樣。那我們有沒有引以為戒,讀到這段歷史把自己驕奢淫逸去掉?

假如沒有引以為戒,甚至效法這些對的榜樣,那歷史上的錯誤將會不斷重複。

我們這個民族是全世界最重視歷史的,也是因為我們的老祖先知道,能夠從過去歷史當中得到教訓,他的智慧才能超過前人,他的整個社會才能更安定。

「入則孝」,不是說在行為當中孝順父母,直接接觸父母,才是孝順;時時心上有父母,時時不以自己的言行去侮辱父母,能以言行去光榮、去讓父母感到欣慰,這個就是孝順。

*孝的精神是知恩報恩,悌的精神是恭敬友愛,人與人相處都應該守住這樣的心態。

我們今天沒有治理國家,但我們的生命當中也有很多親戚、長者,他們比我們有智慧,他們也愛護我們,我們肯尊重他們、聽他們的勸告,人生少走很多彎路。

*假如我們沒有恭敬、尊重的心,身邊有貴人也幫不了我們,所以尊賢是每個人都要的。

在團體當中,甚至一個國家當中, 我們也引用了領導者應該愛護,還要恭敬下屬。

尤其禮敬這些有賢德之人,來為團體、來為國家社會奉獻付出,都要用恭敬的心去感召。因為這些有德之人,他不是因為利害而來的,他是因道義而来。。

https://mbasic.facebook.com/story.php?story_fbid=404908902897817&id=314815011907207&refid=17

Friday, November 20, 2015

medicine buddha mantra meaning 药师佛咒

medicine buddha mantra meaning
藥師佛咒

nā mó  
南 謨 (= 皈依/敬禮)
Namo (=Homeage/Respect/taking refuge)


bó qié fá dì。
薄 伽 伐 帝。(=世尊)
 Bhagavate. (=divine/world Honored One)


pí shā shè    
鞞 殺 社, (= 藥)    
Bhaiṣajya (-Medicine/Healing)    


 jù lǔ
窶嚕 (=師)
 guru (=Teacher/Master)


bì  liú  lí        
薛 琉 璃. (=琉 璃)
vaiḍūrya  (=crystal/pure)


bō lá pó
 鉢 喇 婆。(=光)
prabha (=Light)


hé là shé  yě。
喝 啰 闍  也。 (=王)
rājāya     (=prince/king/royal)          


dá tuō jiē duō yě。
怛 他 揭 多 也。(=如來)
tathāgatāya (=Buddha)


ā    là  hē dì。
阿 啰 喝 帝。  (=應)
arhate      (=perfect being)    


sān miǎo sān bó tuó yě。
三   藐   三   勃  陀  耶。 (=正等覺)
 samyaksambuddhāya (=perfectly enlightened)


dá zhí  tuō。
怛 侄 他。   (=即說咒曰)
tadyathā:   (=do it like this/Thus)


om。
唵。(=唵)
Oṃ.  (=Om)


pí shā shì。
鞞 殺 逝。(=身药)  
bhaiṣajye    (=healing/medicine for *body)


 pí shā shì。
鞞 殺 逝。(= 语药)
bhaiṣajye (=healing/medicine for *speech/mouth)


pí shā shè。   
鞞 殺 社。(=意药)
bhaiṣajya   (=healing/medicine for *mind)


sān mó jiē dì
三 沒 揭 帝   (=自度度他)
samudgate   (=lets heal oneself and other and heal together)


suō hē。
 莎訶 (=圆满达成)
Svaha (=so it is/ this is it. well done!)

http://www.liaotuo.org/fozhou/yaoshizhou/42873.html

****************************


The  meaning of Om

「唵」字,翻译过来叫「本母」「咒母」「佛母」;众生的心,具足本母的这种智慧,以这种咒的力量,能生出来十种的法门。这十种的法门:
1.「字」2.「句」 3.「观」4.「智」5.「行」6.「愿」7.「依教奉行」8.「理」9.「因」10.「果」

From 一九六九年宣化上人讲于美国加州旧金山佛教讲堂.

http://www.fomen123.com/fo/jingdian/dabeijing/dabeizhou/6870.html

Wednesday, October 21, 2015

SOME TYPES OF PEOPLE人的种类

A person and a human being are not the same. Even though the appearance is similar, there is a difference in virtuous qualities and intelligence. For example, some people do whatever they want to do, say whatever they happen to think of and eat whatever and whenever they feel like eating. These are the ordinary people.

人(person)和人类(human being)是不同的。虽然容貌看似一样,但是他们在道德质量和心智上是有差别的。例如,有一些人他们想做什么就做,想说什么就说,想吃什么就吃,这些就是未开化的凡夫(ordinary people = person)。

Worse then that are what are called animals. They have human faces but their minds are of an animal, that is, they have no shame just like animals. Meaning, individuals that have never cultivated their own minds any higher.

比这更糟的就叫做野人(animal),他们是人面兽心,这意思是指他们像野兽一样没有羞耻心,也就是说,这些人根本不受教化以提升自己的心灵质地。

As for human beings, it refers to those that try to control their minds, their minds are superior, they have more wisdom than ordinary people, they developed their minds high enough to shift to the level of human being.

至于所谓的人类(human being),是指那些有在试着调伏自心的人,他们心灵质地较为好,比凡夫更有智慧,他们发展出高尚的心灵,因此提升至人类的层次。

Ghosts are those that speak and do what is bad. They are called ghosts, even monks and novices who are ordained are the same ; when they don't obey and recognize the Dhamma and discipline, they also, can be called ghosts. Ghost here refers to the state of wickedness, not to a self. And so, some people have the appearance of a man or woman but in the mind there is a ghost. If anybody shifts up to the level of human being, one should recognize ghosts and not be afraid of them. If anybody is still afraid of ghosts, that person is just an ordinary man or woman. Ghosts have to live with ghosts, people cannot live with ghosts ; so people with an inferior mind are ghosts.

所谓鬼是指那些说坏话、做恶事的人,即使是和尚或沙弥也一样,如果他们不遵守或不认识正法及戒律,他们也一样可以叫做鬼。鬼,在这里是指邪恶的心态,而不是指某一种个体。所以,某些人虽然有人的外貌,但他内心却像鬼一样邪恶。如果任何人能提升心灵质地到人类的层次,就可以认识鬼而不怕他们,而如果有人还会怕鬼,那这个人就只是个凡夫。鬼只能跟鬼(心)在一起,人是不能和鬼(心)在一块的;所以,一个拥有一颗卑劣之心的人,他不是人而是鬼。

http://read.goodweb.cn/news/news_view.asp?newsid=110179

Thursday, August 6, 2015

Sustainable peace and harmony can only be built on the solid foundation of religious education. In fact, religion initially was an education. The word religion in Chinese is zongjiao.

Zong means primary, important, and to be revered.

Jiao means education, teaching, and transformation.

Hence, when the Chinese put these two characters together, it means primary education, important teaching, and a transformation to be revered.

http://www.amtb.cn/e-bud/faith_perspective.html

Saturday, July 25, 2015

印光大师开示

无论在家出家。必须上敬下和。忍人所不能忍。行人所不能行。代人之劳。成人之美。静坐常思己过。闲谈不论人非。行住坐卧。穿衣吃饭。从朝至暮。从暮至朝。一句佛号。不令间断。或小声念。或默念。除念佛外。不起别念。若或妄念一起。当下就要教他消灭。常生惭愧之心及忏悔心。纵有修持。总觉我工夫很浅。不自矜夸。只管自家。不管人家。只看好样子。不看坏样子。看一切人都是菩萨。唯我一人实是凡夫。果能依我所说修行。决定可生西方极乐世界。
 诸恶莫作  众善奉行  自净其意  是诸佛教
南无阿弥陀佛
 印光大师开示

Whether a layperson or a monastic, we need to respect those who are older than we are and to exist harmoniously with those around us.

We are to endure what others cannot and practice what others cannot achieve.
We should do all we can on behalf of others and help them to be good.

When sitting quietly, we would do well to reflect on our own faults.
When talking with friends do not discuss the rights and wrongs of others.

In our every action, from dawn to dusk and dusk to dawn, recite the Buddha’s name.
When reciting, whether aloud or silently, do not give rise to wandering thoughts.
If wandering thoughts arise, immediately dismiss them.

Constantly maintain a modest and regretful heart. Even if we have upheld true cultivation, we still need to feel that our practice is shallow and never boast.

We should mind our own business and not the business of others.
We should see only the good examples of others instead of their shortcomings.

We would do well to see ourselves as ordinary and everyone else as bodhisattvas.
If we can cultivate according to these teachings, we are sure to reach theWestern Pure Land of Ultimate Bliss.

http://www.amtbweb.org/tchet201.htm

Wednesday, February 26, 2014

达摩祖师西来意 The Intention of Patriarch Bodhidharma’s Coming from the West

Link: http://read.goodweb.cn/news/news_more.asp?lm2=2399

达摩祖师西来意
The Intention of Patriarch Bodhidharma’s Coming from the West
上宣下化老和尚讲述
by the Venerable Master Hsuan Hua


Preface
前言

Originally I came to this land To transmit Dharma and save deluded beings. One flower, blooming with five petals,Will bear fruit naturally.
我本来兹土 传法度迷情
一华开五叶 结果自然成
I have often told you that when Patriarch Bodhidharma first went to China, he found it truly difficult to convert the Chinese people.
我常对你们讲,达摩祖师到中国时,那真是啊!很不容易教化中国人。

目录










































Sunday, October 20, 2013

一杯水 Cup of Water

Link: http://wap.goodweb.cn/news/news_view.asp?newsid=104816

〖一杯水〗

   来拜访我的人中,有很多在社会上已有著高等的地位,他们当中有富商、大学毕业的、教师与政府官员。他们内心充满对事物的种种看法。他们太聪明了,以致听不进别人的话。这就像一杯水。如果一个杯子里充满了肮脏不新鲜的水,它并没有什么用处。只有当脏水倒尽,它才有可用之处。你们必须先除去你们充满意见的心,然后才能领悟。我们的修行是超越聪明与愚痴的,如果你认为你很聪明、富有、重要、是佛学专家,这就掩盖了“无我”的真谛了。你所见到的只是自己——我、我的。然而,佛教是入下“自我”的。那些太聪明的人将永远学不到东西,他们首先必须除去他们的才智——空掉他们的“杯子”。

Cup of Water

Many of those who came to see me have a high standing in the community. Among them are merchants, college graduates, teachers, and government officials. Their minds are filled with opinions about things. They are too clever to listen to others. It is like a cup of water. If a cup is filled with stale, dirty water, it is useless. Only after the old water has been thrown out can the cup become useful again. You must empty your minds of opinions, then you will see. Our practice goes beyond cleverness and stupidity. If you think that you are clever, wealthy, important, or an expert in Buddhism, you cover up the truth of non-self - I and mine. But Buddhism is letting go of self. Those who are too clever will never learn. They must first get rid of their cleverness, first empty their "cup".

眼镜蛇 Cobra

Link: http://wap.goodweb.cn/news/news_view.asp?newsid=104820

〖眼镜蛇〗

    心理的活动就像能致人於死的眼镜蛇。假如我们不去打扰一条眼镜蛇,它自然会走它的;即使它非常毒,我们也不会受到它的影响;只要我们不走近它或去捉它,它就不会来咬我们。眼镜蛇会照著它的本性行动,事情就是如此!如果你聪明的话,就别去惹它。同样地,就让那些不好的和好的顺其自然——依它的本性而随它去不要执著喜欢和不喜欢,如同你不会去打扰眼镜蛇一样。

   一个聪明的人,将会以这种态度来对待在他心中升起的种种情绪。当善的情绪在心中生起时,让它自是善的,并且了解它的本然;同样地,我们也让恶的自是恶的,让它顺其自然。不要执著,因为我们什么都不要!我们不要恶,也不要善;我们不要负担和轻松,乃至不求快乐和痛苦。当我们的欲求止息时,平静便稳固地建立起来了。

Cobra

Mental activity is like a deadly, poisonous cobra. If we don't interfere with a cobra, it simply goes its own way. Even though it may be extremely poisonous, we are not affected by it. We don't go near it, or take hold of it, and so it doesn't bite us. The cobra does what is natural for a cobra to do. That's the way it is. If you are clever, you'll leave it alone. Likewise, you let be that which is not good - you let it be according to its own nature. You also let be that which is good. Don't grab at liking and disliking, just as you wouldn't grab at the cobra. 

One who is clever will have this kind of attitude towards the various moods that arise in his mind. When goodness arises, we let it be good. We understand its nature. In the same, we let be the non-good. We let it be according to its nature. We don't take hold of it because we don't want anything. We don't want evil. We don't want good. We don't want heaviness or lightness, happiness or suffering. When our wanting is at an end, peace is firmly established.

Friday, June 14, 2013

世界坏的根本 The Basic Cause Of The Worlds Demise

Link from: http://read.goodweb.cn/news/news_view.asp?newsid=59289
 
世界坏的根本

THE BASIC CAUSE OF THE WORLD'S DEMISE


宣公上人一九九三年八月二十二日开示于法界佛教总会总办事处

Venerable Master Hua's Talk on August 22, 1993

at the Administrative Headquaters of Dharma Realm Buddhist Association

法喜 记录 Transcribed by Dharma of Bliss

我们学佛的人,不要好奇,不要好高骛远,平常心是道。人法地,地法天,天法道,道法自然。你勉强做出什么事情来,都与道不相应的。所以我们无论做什么事,最好是任运而行,不加造作。有的人学佛学了一辈子,贪心比谁都大,我也不知道他是学的什么佛。学佛,一切时,一切处,一切事,都要任运而行,不勉强,不要存着一种贪心,不要争心,不要在那儿学佛,学来学去总是有所求;也不要自私,也不要自利,最要紧不打妄语。我们人若能不打妄语,这诚实的根就扎下去了。

有父母的人好好孝顺父母,有兄弟的家庭要和气,不要争吵,一争吵就没有家庭的温暖和快乐了。你们看一看,现在全世界,每一个国家,每一个家庭都坏了。家庭分崩离析,不能和乐相处。「男女居室,人之大伦」,可是你要安于室,不安于室,就是天天争争吵吵的,虽然有家庭,可是没有家庭的温暖和快乐。

这个温暖快乐并不是说不知足。有的家庭互相不满意,不知足,说我怎么生到这么一个家庭?就有一股怨气,怨天尤人,就搞得夫妇离婚了。所谓「父不父,子不子,妻不妻」,家庭没有一天和气的时候,整天吵吵闲闲。这样一来,就离心离德,然后就离婚了。你看看全世界现在离婚的人有多少?离婚的比结婚的人还多。离婚不要紧,却把整个世界每一个国家都破坏了。你看这个世界坏的开始,追源祸始就是从夫妇不和气来的,因此造成天地灾祸都发生了。 天地为什么有天灾人祸?就因为离婚的人太多了。这些离婚的人,家庭都破碎了 ,生孩子也不会教育出有用的人才。家庭破碎,子女也都变成问题儿童了。这个孤儿、孤女,没有爸爸妈妈的在在皆是。小孩子这么无拘无束,没有一种教育的方法来教育他,所以他就杀人、放火、贩毒,无所不为了。这样一来,国家也不像个国了,世界也都不像一个世界了。这追源祸始,就是夫妇不懂得治理家庭的业务,常常闹离婚,所以这些问题都来了。

天灾人祸,好像飓风、地震、水灾、火灾,这种种不一而足,瘟疫流行、战争,什么灾难都不知不觉就发生了。甚至于飞机失事、火车撞车、船在海上航行就沉了 ,淹死不知多少人,伤了不知多少人,这个祸源都是因为离婚,因为这个造成的。离婚,这是阴阳错乱,阴阳错乱就一切一切都不顺利,不正常了。

所以你们各位想要知道世界怎么不好的,你要追源溯本,研究研究是从什么地方坏起来的-就是从夫妇间不和谐,不能相敬如宾,不能举案齐眉。现在人都说自由,你讲自由啊,就越来越不像人了,人都不如畜生了,所以这个时代就坏了。各位要深深明白这一点!不是学佛学了几十年,学了一辈子,找不出世界坏的根本。

这个夫妇间一坏,你这一争吵,往上来说,就是不孝顺父母,不忠于国。往下来说,生的子女都是一些有问题的儿童。往上也坏了,往下也坏了,这都是有连带关系的。你们各位学佛的人,要真正懂得这个世界从什么地方坏的?从外面来说,就是从夫妇那儿坏的:往里边来说,就是从人心那儿坏的。人心一坏了,外边就都不正常了,都不符合规矩了。你无论到哪个地方,你可以观察观察,看一看:家庭若不好,吵吵闹闹的,社会也不会安定,国家也不会出人才了。你们每一个人都有什么意见,我不知道我说的话,你们认为有没有一点道理?

We disciples of the Buddha must not crave new experiences, nor be overly curious and always seeking for the unusual and the unobtainable. The ancients said,

 "The ordinary, every-day mind is the Way."

 
They also said that,

"People follow the Earth, the Earth follows Heaven.
Heaven follows the Way, the Way follows Nature."


Anything, done in a forced manner, will not bring a response with the Way. Therefore, no matter what we do, it is better to let things take their own course, and not be artificial and pretentious. Some people may have been studying Buddhism all their lives, but their greed is greater than anyone else's. I don't know what kind of Buddhism they have been learning. As Buddhists, at all times and places, and no matter what we do, we should let events take their own course, and not be contrived or artificial. We must not be greedy or contentious. We shouldn't always be seeking things while we study Buddhism. Neither must we be selfish, nor after self-benefit. Above all, we must not lie. If we can avoid telling lies, we are planting down the roots of sincerity.

Those of you who have parents at home should show them filial respect. Families where siblings dwell together must live in harmony, and not fight among yourselves. Once you start to quarrel, the family loses its atmosphere of warmth and happiness. Look around us: families in every country of the world are falling apart! Families split up and go their separate ways, people no longer get along peacefully and happily. The ancients said,

 
"Man and woman together form the
fundamental relationship among humans.

We should however, be satisfied with our family and not be discontented; otherwise, you will quarrel everyday. A family like this, although it exists, lacks an atmosphere of warmth and happiness. This feeling of kinship and joy does not permit us to be discontented. In some families, people feel always dissatisfied, and discontent with each other. They ask, "Why was I born into such a family!" There is an atmosphere of enmity at home. Then people blame others for their problems, until finally the husband and wife get a divorce. In this way the situation becomes

"Fathers don't resemble fathers, and sons don't act like sons; wives do not act like wives any longer. "

There is no peace in the home then, not even for a single moment. The family fights day and night. The marriage of people who don't share the same mind or the same resolve will soon fall apart. Do you realize how many people are getting divorced these days? There are many more of them than married people. Divorce itself is bad enough, but the consequences of divorce are destroying every country in the world. The source of the destruction of the world lies in disharmony between married couples, which then brings about all of the disasters that we experience.

 
Why do these natural disasters and calamities occur? Simply because there are too many divorcees filling the world. A divorce breaks up the family and the children who come from these families can easily become "troubled adolescents." These youngsters lack a mother and father at home, and thus they have no way to learn to become productive and stable in society. Children with single parents or without parents are pervasive now in the world.

 
Such children grow up unrestrained, and because there is no way to teach them properly, they learn to kill people, destroy property, and take drugs and act out their every selfish desire. In this way, the nation can no longer resemble a nation, and the world is no longer like a world. After you investigate the cause of this phenomenon, you will see that because married couples don't know how to manage their family business and think only of getting divorced when problems arise.

Natural disasters and calamities, such as hurricanes, earthquakes, floods, fires, epidemic plagues, and wars will start to occur more and more frequently. Furthermore, countless numbers of people will drown or be injured in airplane crashes, train collisions, and the shipwrecks. The cause for all these calamities is divorce between couples. Once people get divorced, Yin and Yang in the world fall into disorder. Then nothing goes smoothly any longer, and the world gets out of shape.

So if we want to understand what turned the world bad, we have to investigate its source. We have to search for the place where it went wrong. The answer is the disharmony among married couples. We failed to respect each other and forgot all about the proper courtesy between husband and wife. People these days talk about freedom, but the more we demand liberation, the farther our behavior strays from the standards for humans. It gets to the point, where people are no better than animals. Therefore, the age has gone bad. All of you must clearly understand this point! It shouldn't be the case after you study Buddhism for several tens of years or for all your life, you still can't find the root cause for the corruption of this world.

When the relationship between husband and wife goes wrong, seen from above, it's due to a lack of filial respect for parents. Because of quarreling and fighting, we are unable to truly be filial to our parents nor steadfast in service to our country. Seen from below, the children that come from quarreling families all become troubled adolescents. The damage brought on above leads to damage in the next generation, so the problem is inter-related.

All you Buddhists, to really understand where the world goes bad, you should know that externally, things turn bad first between husband and wife. Internally, the problem begins with our bad minds. If the minds of people are rotten, then the outside environment grows abnormal, and does not accord with the rules. You can take a look around wherever you go to see if this is true--if a family is out of order, and full of conflict, the society won't be peaceful, and the country will not bring forth any talented people or people of worth. Does anyone have a comment? I don't know whether you feel that what I said makes any sense or not.

阎罗王的五封信 King Yama's Five Letters

Link from: http://read.goodweb.cn/news/news_view.asp?newsid=59300

<<录自楞严经卷四 From Suramgama Sutra, Book 4>>

有一个人哪,死到阎罗王那儿去,死了去见阎罗王。见阎罗王,他就向阎罗王来辩护啊,来说阎罗王不对。


他说:「你啊!(指阎罗王)你真不通人情,你一点都不懂人情。你叫我来见你,你应该给我一封信呀!然后告诉我、让我明白,你再把我叫来呀,我好有个准备。你连一个电报、一封信、一个电话,也不也不通知我,你就把我捉来了,啊!你太没有道理了。」


阎罗王就对他讲了,说:「我给你好几封信了,你也不知道。」


他说:「我没有收到你的信呀!」


阎罗王说:「我给你的第一封信,是你邻居有一个小孩子,一生出来就死了,这是我给你一第一封信。你这么大年纪了,那个小孩子一生出来就死了,你应该觉悟啊!应该修行啊!应该修道啊!」


他说:「喔!那就是第一封信吗?那么第二封信呢?」


阎罗王说:「第二封信哪?你眼睛,有一个时期是不是花了?看东西看得不清楚了?」


他说:「是啊。」


答:「对,这是第二封信。」


问:「第三封信呢?」


答:「你耳朵是不是有一个时候就聋了?」


他说:「不错啊!」这是第三封信。


问:「那么第四封信呢?」

 
说:「第四封信哪,你的牙是不是都掉了?」

他说:「是啊!喔,这是第四封信给我啊,我,啊!这个字我都不认识,我不懂阎罗王这就是信。」

于是乎阎罗王说:「这回你还有话讲没有?」

他自己一想,果然小孩子一出生就死了,这令自己要觉悟,这也对的。牙也掉了,眼睛也花了,耳朵也聋了,这是给自己送信来的。

又问:「那么最后一封信是什么呢?」

答:「最后一封信哪,我叫,你这,你看见你头发都白了没有啊?」

他说:「看见。喔!这是最后一封信!?」

于是乎这个人也没话讲了。

阎罗王说:「你吃了这么多肉,好了,投生去做猪去啰!」

这回,于是乎他就去做猪了。那么究竟什么时候再回来再做人呢?这就是任何人也不知道的。

There was a man who died and went to see King Yama. When he saw King Yama, he protested to the king about his unfairness.

 
He said: "You (the King) are so unreasonable, you don't understand about reasonableness at all. You simply called to see me. But you should have sent me a letter first. You could gradually tell me and make me realize it, then you would call upon me and let me have a chance to prepare myself. You didn't send me a telegram, a letter, or even a phone call, you just snatched me here. You are just too unreasonable."

King Yama said to the guy: "I have sent you several letters already, you just didn't realize that."

The guy said: "I never received any of your letters."

The King said: "My first letter to you was about your neighbor's child, the child died right after birth. That was my first letter to you. You are quite senior, but that child was dead right after birth, you should have ! You should have realized! You should have cultivated! You should have practiced the Way!"

The guy said: "Oh! That was the first letter?! Then what about the second letter?"

King Yama said: "The second letter? About your eyes, wasn't there a time when your eyes got a little blurrier and you couldn't see very well?"

The guy said: "Yeah!"

The King said: "Right. That was the second letter."

The guy asked: "What about the third letter?"

The king answered: "Wasn't there a time when your ears got a little deafer?"

The guys said: "That's right." That was the third letter.

The guy asked: "What about the fourth letter then?"

The king answered: "About the fourth letter, didn't all your teeth fall out?"

The guy said: "Yeah. Oh, that was the fourth letter to me?! I, ow, I couldn't read a word, I didn't know this was what you meant letters."

Then King Yama said: "Do you have anything more to say this time?"

The guy thought about it for a while: It was true that the child died right after his birth. It was meant to make me realize. It was also true that the my teeth fell out, the eyes got blurrier and the ears had gone deafer. All of these were the letters to me.

Then the guy asked again: "What about the last letter?"

The King said: "In the last letter, I told you to see if your hair was gray."

The guy said: "I saw it! Oh, that was the last letter?" Then the guy had nothing else to say.

King Yama said: "Since you have eaten so much meat, well then, go reincarnate as a pig!"

This time, the guy was reincarnated as a pig. When will he ever be reincarnated back as a human again? Nobody knows.

Tuesday, June 11, 2013

什么叫「绮语」? What is loose speech?

Link from: http://read.goodweb.cn/news/news_view.asp?newsid=55654

什么叫「绮语」?
What is loose speech?

所说的话非常不正当,有的说某某女人如何如何,或者说某家如何如何,绮语所说的话近于邪,不正当的话。
Loose speech is crude or lewd speech, such as talking about how women (or men) behave, or gossiping, and so forth.


「妄言」就是打妄语。
Lying means not telling the truth.


「恶口」就是骂人,骂人就是造口业。
Harsh speech refers to scolding people, which creates mouth karma.


「两舌」,一个人怎么会长两个舌头呢?这不是生了两个舌头,是这个人说两种话,对甲就说乙如何如何,再对乙说甲如何如何,互相挑拨离间,这就是两舌。
Divisive speech means being double-tongued in the sense that one back-bites and causes schisms. Such a person tells A about B and then B about A, trying to split them up. That is how divisive speech works.

文殊菩萨的宝珠 ManjusHri Bodhisattvas Precious Pearl

Link from: http://read.goodweb.cn/news/news_view.asp?newsid=55643

文殊师利这位菩萨修菩萨行时不打妄语,也不杀生也不偷盗。总而言之,他谨守戒律。由什么证明他守戒律而不偷盗呢?他有一次对其他的菩萨讲:「我从一发心修行就持不盗戒,所以现在我所有的东西就没有人偷盗;不单没有人偷盗,我就是把最值钱的东西放在地上,也没有人会把它拿去。」

While Manjushri Bodhisattva was practicing the Bodhisattva Way, he never lied. Nor did he commit any offense involving killing or stealing. In general, he upheld the precepts strictly. How can we prove that he followed those rules and never stole things? Once, he told the other Bodhisattvas, “Ever since my initial resolve to cultivate, I have held the rule of not stealing. Therefore, my belongings will not be stolen by anyone. Not only will no one steal from me, even if I leave my most valuable possession out in the open, no one will walk away with it.”

有的菩萨就不信他的话,就说:「我们要有实地的试验,实实在在地试验一下。你把你最值钱的东西拿出来,我们把它放在城门那个地方,因为那儿来回走的人最多了。我们把它放在门的中间,经过三天,如果没有人拿这个东西,这证明你说的是实在的。」

Some Bodhisattvas didn’t believe him and said, “We would like to test your claim with an experiment. Leave your most valuable thing at the city gate, which is the busiest place. Leave it there for three days. If no one picks it up that will prove that your statement is true.”


文殊师利菩萨说:「好啊!我们就来试试看!」于是他把他最值钱的一个宝珠拿出来──菩萨都有很多宝贝、宝珠的──就放在城门的中间。人们从城外进到城里来,经过这个城门的人很多,可是经过三天,果然没有人拿。一般的菩萨都知道文殊师利菩萨守不盗戒是真的。

Manjushri Bodhisattva agreed to try the experiment. Thereupon, he put his most precious pearl--all Bodhisattvas possess many precious and valuable things--at the city gate. Many people passed through the gate in the next three days and sure enough, no one picked it up. The other Bodhisattvas then knew that Manjushri Bodhisattva had truly upheld the precept against stealing.

Saturday, June 8, 2013

人的七情 The Seven Emotions

 
摘自禅七开示 Excerpted from the Chan Session Instructions


「喜怒哀惧爱恶欲」。这七种情感用得不当都有害处;若用得当,虽然没害处,亦没什么大好处。修行人必须控制住这七种情感。不应情感用事,不拿佛法做人情。


「七情」:

喜--欢喜过度,伤心,心脏病。

怒--生气过度,伤肝,肝脏病。

哀--哭得过度,伤肺。

惧--害怕过度,伤胆。

爱--爱得过度,伤神,伤精神。

恶--厌恶过度,伤情,使情感不正常。(如:心理变态了,发神经病!)

欲--欲望过度,伤脾。(无论贪什么都叫欲。)


修道人应该要「喜怒哀乐之未发;谓之中。发而皆中节;谓之和。」(发得当,不太过、不太及;谓之和)。「中也者,天下之大本也」。中道乃天下之根本。「和也者,乃天下之达道也。」(天下所通行的一条道路)。因此修行人必须懂得如何使用七情得当,不太过。


除此外尚有「十损」:修行人都不懂如何使用,而发生问题。


「十损」

久行--损筋。走的时间太久,筋就受伤。

久立--损骨。常常站得太久,骨头会受伤。

久坐--损血。对于血有损伤。(打坐除外)

久睡--损脉。对脉搏会伤损。

久听--损精。浪费听觉,伤精。

久看--损神。看太久,眼睛疲劳,神就受伤。

久言--损气。口开神气散。

过食--损心。吃太多了,易得心脏病。

久思--损脾。想太多了,脾经受伤。吃东西则没胃口了。

久淫--损命。常常喜欢行淫欲,易短命。


※ 人生是要有一定的宗旨,照宗旨去行。


If the seven emotions of happiness, anger, grief, fear, love, hate, and desire are applied inappropriately, they can bring harm. When they are applied appropriately, even though there is no harm, there is also no great benefit. Cultivators should be able to control these seven kinds of emotion. They should not deal with things at an emotional level, nor compromise the Buddhadharma because of emotional attachments.


The Seven Emotions

Happiness: Excessive happiness harms the heart and brings on heart disease.

Anger: Excessive anger harms the liver and brings on liver disease.

Grief: Too much crying harms the lungs.

Fear: Excessive fear harms the gall bladder.

Love: Excessive love harms the spirit and nerves.

Hate: Excessive hate harms one's sensibilities and causes emotional imbalance (such as psychological disorders and mental illness).

Desire: Excessive lust harms the kidneys. (Desire refers to any form of greed.)


Cultivators of the Way should observe that:

When there are no stirrings of happiness, anger, grief, or joy, the mind is in a state of equilibrium. When those feelings have been stirred, and they act in their due degree (neither too little nor too much), there ensues a state of harmony. This equilibrium is the great root (the basis) of all things in the world, and this harmony is the universal path which they all should pursue.

Therefore cultivators should know how to apply the seven emotions appropriately and in moderation.

There are also ten kinds of harm which come from lack of moderation. If cultivators do not know these, they will encounter problems.

Ten Kinds of Harm

Walking for too long injures the tendons.

Standing for too long injures the bones.

Sitting for too long (except in meditation) causes harm to the blood.

Sleeping for too long causes harm to the pulse [blood circulation in the veins and arteries].

Listening for too long harms the nerves. It wastes the energy of the ear.

Looking for too long harms the spirit. The eyes are harmed by the fatigue.

Speaking for too long harms the breath [qi]. When the mouth opens, one's energy scatters.

Eating too much harms the heart. Overeating makes one susceptible to heart disease.

Thinking for too long harms the spleen. Continual harm to the spleen causes loss of appetite.

Too much sexual activity decreases one's lifespan. Those who frequently engage in lust tend to be short-lived.

 

※ In our lives, we should decide upon our principles and practice according to them.

Friday, June 7, 2013

佛教是一种教育,不是宗教 Buddhism is an Education, Not a Religion

By: Ven. Master Chin Kung (净空法师)2007/12/11

Link from: http://read.goodweb.cn/news/news_view.asp?newsid=59330

根据韦氏字典,宗教的定义如下:“有组织的信仰体系、仪式、和庆祝为中心有关一个超自然的存在力量;信仰虔诚的追求。”佛教并不是宗教,因为:首先,佛陀不是一个“超自然的存在力量”。佛陀是一个简单的人,已经达到完全证悟人生和宇宙的实在(reality)。生活是指我们自己,而宇宙是指我们的生活环境。

佛陀教导我们所有的众生都同样具有能力达到完全证悟人生和宇宙真理,并从所有的痛苦中解脱出来获得究竟的幸福。所有的众生皆可成佛,一切众生与佛陀在本性上是平等的。佛陀不是神,而是一个老师,他教我们恢复智慧和理解的方法就是征服当下遮蔽我们的贪、嗔、痴。

“佛”这个词是一个梵文词,翻译这个词的意思是:“智慧、意识/理解”。我们称佛教的创始人释迦牟尼佛为“佛陀”,因为他已经完全证悟和理解了人生和宇宙的真理。佛教是他对我们的教育,是他照耀我们成佛之路的教言。

第二,佛教不是宗教,因为“信仰”在佛陀的教诲中不是盲目的信仰、盲目的信心,而是远离迷信。释迦牟尼佛教我们不要盲目地相信他所告诉我们的,他想让我们去尝试他的教导并证明这些教导。佛陀要我们知道,而不只是相信。

佛陀的教法来自他自己对生活和宇宙真实一面的理解方式的体验,并向我们展示一条我们自己品尝真理的道路。这是就像一个好朋友告诉我们他的欧洲之旅,他所看到的景色,到达那里的方式,而却需要我们自己去看。佛陀使用一个完美的科学方法展示给我们实在的真实形态。

第三,佛教不是宗教,因为所有的‘仪式和庆祝’的不是集中在一个超自然的存在,而是人们参加集会。佛教的仪式和庆祝都是服务于教育的目的,让人想起佛陀的教导并鼓励所有的学生来实践它。例如,在中国新年期间修行的千佛忏仪式是为了帮助参加者培养谦卑的心,并能尊重他人。所有 “仪式”的关键点是帮助他人从妄想中觉醒,回到智慧和理解的彼岸。

最后,佛教不是宗教,因为“虔诚”用于佛教不是基于情绪,而是基于原因。佛陀的弟子致力于维护纯洁心灵的修行,因为这个修行能带来真正的快乐。

我们致力于帮助他人和社会获得究竟的理解和智慧。只有通过究竟的理解和智慧我们才能实现真实的自我与居住的环境。佛陀的教育真正地不是宗教而是一种教育,一种教导我们如何打破无知并达到一个完全证悟我们自己和我们周围的一切的教育。

Buddhism is an Education, Not a Religion

   According to the Webster’s Dictionary, the definition of religion is as follows, "An organized system of beliefs, rites, and celebrations centered on a supernatural being power; belief pursued with devotion." Buddhism is not a religion because: First, the Buddha is not a ’supernatural being power’. The Buddha is simply a person who has reached Complete Understanding of the reality of life and the universe. Life refers to ourselves, and universe refers to our living environment. The Buddha taught that all beings possess the same ability within to reach Complete Understanding of themselves and their environment, and free themselves from all sufferings to attain utmost happiness. All beings can become Buddhas, and all beings and the Buddha are equal by nature. The Buddha is not a God, but a teacher, who teaches us the way to restore Wisdom and Understanding by conquering the greed, hatred, and ignorance which blind us at the present moment. The word ’Buddha’ is a Sanskrit word, when translated it means, "Wisdom, Awareness/Understanding". We call the founder of Buddhism Shakyamuni ’Buddha’ because He has attained Complete Understanding and Wisdom of life and the universe. Buddhism is His education to us, it is His teaching which shines the way to Buddhahood.

  Second, Buddhism is not a religion because ’belief’ in the Buddha’s teachings is not blind belief, blind faith, and far from superstition. Shakyamuni Buddha taught us not to blindly believe what he tells us, he wants us to try the teachings and prove them for ourselves. The Buddha wants us to know, not merely believe. The Buddha’s teachings flow from his own experience of the way to understand the true face of life and the univ`rse, and show us a path of our own to taste the truth for ourselves. This is much like a good friend telling us of his trip to Europe, the sights he has seen, and the way to go there and see for ourselves. The Buddha uses a perfectly scientific way of showing us reality in its true form.

  Third, Buddhism is not a religion because all the ’rites and celebrations’ are not centered on a supernatural being, but rather the people attending the assemblies. The ceremonies and celebrations in Buddhism all serve an educational purpose, a reminder of the Buddha’s teachings and encouragement to all students who practice it. For example, the Thousand Buddhas Repentance Ceremony practiced during Chinese New Year is to help the participants cultivate a humble heart and respect for others. The point of all ’ceremonies’ is to help others awaken from delusion and return to Wisdom and Understanding.

  Finally, Buddhism is not a religion because the ’devotion’ used in Buddhism is not one based on emotion, but one based on reason. Students of the Buddha are devoted to their practice of maintaining Purity of Mind because this practice brings true happiness. We are devoted to help others and the Society attain Complete Understanding and Wisdom. Only through Complete Understanding and Wisdom can we realize our true selves and living environment. The Buddha’s education is truly not a religion but an education, teaching us the way to break through ignorance and arrive at a perfect understanding of ourselves and everything around us.

  Our goal is True Happiness.