Like Writing Pratice

It's like a child who is learning to write. At first he doesn't write nicely -- big, long loops and squiggles -- he writes like a child. After a while the writing improves through practice. Practicing the Dharma is like this. At first you are awkward...sometimes calm, sometimes not, you don't really know what's what. Some people get discouraged. Don't slacken off! You must persevere with the practice. Live with effort, just like the schoolboy: as he gets older he writes better and better. From writing badly he grows to write beautifully, all because of the practice from childhood.

by Ajahn Chah

情与无情总是缘

情与无情总是缘。随缘一宿觉当年。庞公万物不为侣。吸尽西江只目前。

by 虚云法师

Eight Worldly Conditions

The Eight Worldly Conditions are :

1) Loss
2) Gain
3) Fame
4) Shame
5) Praise
6) Blame
7) Pleasure
8) Pain

These conditions among human beings are inconstant, impermanent, subject to change.

Knowing this, the wise mindful person, ponders these changing conditions. Desirable things don't charm the mind and undesirable ones bring no resistance.

The mindful person neither welcomes these conditions nor rebels against them.

Cows Cry

I arrived early to lead my meditation class in a low-security prison. A crim who I had never seen before was waiting to speak with me. He was a giant of a man with bushy hair and beard and tattooed arms; the scars on his face told me he'd been in many a violent fight. He looked so fearsome that I wondered why he was coming to learn meditation. He wasn't the type. I was wrong of course.

He told me that something had happened a few days before that had spooked the hell out of him. As he started speaking, I picked up his thick Ulster accent. To give me some background, he told me that he had grown up in the violent streets of Belfast. His first stabbing was when he was seven years old. The school bully had demanded the money he had for lunch. He said no. The older boy took out a long knife and asked for the money a second time. He thought the bully was bluffing. He said no again. The bully never asked a third time, he just plunged the knife into the seven year-old's arm, drew it out and walked away.

He told me that he ran in shock from the schoolyard, with blood streaming down his arm, to his father's house close by. His unemployed father took one look at the wound and led his son to their kitchen, but not to dress the wound. The father opened a drawer, took out a big kitchen knife, gave it to his son, and ordered him to go back to school and stab the boy back.

That was how he had been brought up. If he hadn't grown so big and strong, he would have been long dead.

The jail was a prison farm where short-term prisoners, or long-term prisoners close to release, could be prepared for life outside, some by learning a trade in the farming industry. Furthermore, the produce from the prison farm would supply all the prisons around Perth with inexpensive food, thus keeping down costs. Australian farms grow cows, sheep and pigs, not just wheat and vegetables; so did the prison farm. But unlike other farms, the prison farm had its own slaughterhouse, on-site.

Every prisoner had to have a job in the prison farm. I was informed by many of the inmates that the most sought-after jobs were in the slaughterhouse. These jobs were especially popular with violent offenders. And the most sought-after job of all, which you had to fight for, was the job of the slaughterer himself. That giant and fearsome Irishman was the slaughterer.

He described the slaughterhouse to me. Super-strong stainless steel railings, wide at the opening, narrowed down to a single channel inside the building, just wide enough for one animal to pass through at a time. Next to the narrow channel, raised on a platform, he would stand with the electric gun. Cows, pigs or sheep would be forced into the stainless steel funnel using dogs and cattle prods.

He said they would always scream, each in its own way, and try to escape. They could smell death, hear death and feel death. When an animal was alongside his platform, it would be writhing and wriggling and moaning in full voice. Even though his gun could kill a large bull with a single high-voltage charge, the animal would never stand still long enough for him to aim properly. So it was one shot to stun, next shot to kill. One shot to stun, next shot to kill. Animal after animal. Day after day.

The Irishmen started to become excited as he moved to the occurrence, only a few days before, that he had unsettled him so much. He started to swear. In what followed, he kept repeating, " This is God's f...ing truth!" He was afraid I wouldn't believe him.

That day they needed beef for the prisons around Perth. They were slaughtering cows. One shot to stun, next shot to kill. He was well into a normal day's killing when a cow came up like he had never seen before. This cow was silent. There wasn't even a whimper. Its head was down as it walked purposely voluntarily, slowly into position next to the platform. It did not writhe or wriggle or try to escape.

Once in position, the cow lifted her head and stared at her executioner, absolutely still.

The Irishmen hadn't seen anything even close to this before. His mind went numb with confusion. He couldn't lift his gun; nor could he take his eyes away from the eyes of the cow. The cow was looking right inside him.

He slipped into timeless spaces. He couldn't tell me how long it took, but as the cow held him in eye contact, he noticed something that shook him even more. Cows have very big eyes. He saw in the left eye of the cow, above the lower eyelid, water begin to gather. The amount of water grew and grew, until it was too much for the eyelid to hold. It began to trickle slowly all the way down her cheek, forming a glistening line of tears. Long-closed doors were opening slowly to his heart.

As he looked in disbelief, he saw in the right eye of the cow, above the lower eyelid, more water gathering, growing by the moment, until it too, was more than the eyelid could contain. A second stream of water trickled slowly down her face. And the man broke down.

The cow was crying.

He told me that he threw down his gun, swore to the full extent of his considerable capacity to the prison officers, that they could do whatever they liked to him, " BUT THAT COW AIN'T DYING! "

He ended by telling me he was a vegetarian now.

That story was true. Other inmates of the prison farm confirmed it for me. The cow that cried taught one of the most violent of men what it means to care.

Simplicity

Many people talk of simplifying their lives, but find it hard to do.

Not only are we conditioned by the society around us, but we have also bought into this conditioning at some level.

This gives rise to fear of not being happy, successful, loved, or financially secure. By observing our mind in meditation, we become aware of the external conditioning and our internal fears as well as the civil war that occurs in our minds and lives when we try to simplify.

One part of our mind says, “Simplicity is the way to go. It will help the environment and lead to more equitable distribution of resources on the planet.” and another part says, “Are you crazy? What will other people think?” or “You won’t be secure in your old age!” or “My kids won’t have what all the other kids do and won’t fit in with their peers.”

One way to overcome this civil war is simply to identify it as civil war and press the mental pause button, breathe, and return to our compassionate motivation.

Another is to remember the benefits of simplifying our lives. Here are a few advantages to contemplate:

Simplicity involves letting go of life’s complications and learning to appreciate what is in front of us at any particular moment. Instead of longing for what we don’t have or craving for what think we should have, we turn our attention to what is here at the moment.

Thus we begin to connect at a deeper level with the people we live and work with. We have time to have a good conversation with them; we have time to become friends with ourselves. We are able to experience spring’s crisp air and summer’s feeling of abundance, to see the full moon in autumn and the snow in winter. We find beauty where we hadn’t noticed it before.

Don’t think simplifying your life entails forfeiting pleasure and security and condemning yourself to a life of sacrifice.

Instead, think of the contentment that will arise in your mind, the freedom from craving and dissatisfaction that you will experience. After all, discontent arises not from lacking what we want but from the strong craving to have it.

Simplicity brings less worry, not more. We don’t have to worry about having what others have, maintaining knowledge of the latest digital gadgetry, or wearing the latest style glasses. We are at peace inside ourselves. We know that the people who are our friends like us for our qualities, not because we exemplify a certain image (whatever the image of our social group happens to be at that time).

Simplicity brings more security, not less. We cease being afraid of our things being stolen or our reputation being trashed. We know that no one ever has enough money to feel completely secure, and so we are content with what we have.

By living simply, we regain our freedom to think for ourselves. Instead of allowing ourselves to be manipulated by the media into thinking we need this and that or believing that we should become what we aren’t, we are free to set our own values and live by them.

We also become free from the complications of having so many choices. We usually think that having a variety of choices is freedom, but if we observe,we find that it actually brings confusion.

We go into the market “for a minute” but get stuck in front of the apples. There are so many varieties, which do we choose? The same thing happens when we go to the isle with crackers or noodles. When we buy a new appliance, tool, or gadget, we can’t just sit down and use it. First have to spend hours selecting and programming all our preferences. We could be using our minds to follow the path to enlightenment, but instead our attention is enmeshed in choosing minute details that supposedly give us happiness, but in fact make us more confused.

Living simply, we no longer need a checklist. Have you noticed how glued we are to our daily checklists of things to do? We think the items on our lists are crucial and scurry around trying to finish these tasks.

But the more we do, the more we have to do and our list doubles. The sad thing is that our lists seem to lack really important items such as, “Look my children in the eyes with love and listen to how their day went,” “Tell my friends how much I appreciate their good qualities,” “Be generous to those who are destitute or ill,” “Sit down and be peaceful inside my own heart,” and “Meditate on the great kindness of all.”

Living simply frees up time and energy. Consider how much you need to buy just to have the job you have. Let’s say you work in an office—you need to have certain clothes, drive a particular type of car, and see the movies your colleagues. All these things cost money. So you work hard to get the things you need to maintain your job. Quite a vicious circle. But the mental state involved with simplicity lacks the neurotic caring about what others think of us.

Living simply doesn’t mean just simplifying our environment and possessions. It really entails simplifying our ideas, opinions, and preferences. We become aware of our judgmental mind that puts others down. We notice how attached we are to our preferences and how unhappy we become when we don’t get our way. We recognize how many opinions we have about so many different topics. Slowly we let go of these and close down the internal opinion factory. The resulting silence in our minds is blissful.

Initially it may take some self-discipline to remove ourselves from the wheel of complications and desires and to overcome the fear of doing so, but when we stick to it, the joy of simplicity will gradually blossom in our lives.

by Thubten Chodron

心量要大


心量要大,自我要小。

by 圣严法师

Six Realms of Existence

The 'six realms of existence' or the 'six paths of rebirth', are the six main types of birth that beings may have within Buddhist cosmology.

Which state we are born into is driven by our karma - our actions and states of awareness from previous lives.

According to Buddhist teachings, we will endlessly incarnate within these realms until we receive and practice the teachings, and through them break free of the karma that pull us into the six realms, thereby attaining enlightenment.

The six realms are :

1) God Realm (Deva)
Defined by bliss and pleasurable states of all types, this realm is reminiscent of Greek myths about the realm of the gods.

But in Buddhism, this is not an immortal state, and also not the ideal one for attaining liberation. We can become addicted to pleasure here, including meditative bliss, and can become trapped, forgetting to work towards liberation, and falling into lower realms because of this forgetfulness and self-absorption.

2) Demi-God Realm (Asura) 
Also pleasurable, this realm is nevertheless defined by jealousy and competitiveness.

Although a birth here does offer more opportunities for pleasure than a human birth, here we are prone to coveting the pleasures of the Devas, which we can see (just as animals and humans can see each other) .

In this state, we are prone to envy and/or a sense of victimhood - that we are not getting our fair share - and become fixated on evening the score.

3) Human Realm 
A middle realm, our human existence is defined by our ability and free will to experience any state, from blissful to hellish.

It is therefore perfect for attaining enlightenment, because there is just enough suffering to motivate us to seek liberation (unlike in the god realms, where we are easily distracted by pleasure) but not so much that we cannot hear and practice the teachings (unlike in the lower realms, where we are so consumed by our suffering that we cannot practice).

From a human birth, we can cultivate the compassion and wisdom necessary to free ourselves from the entire wheel of samsara.

In this realm we also have the most control over our future births, because we can influence our karma through our choices, whereas in the other realms we generally do not move into another birth until the karma that has brought us there has run its course.

4) Animal Realm 
Within Buddhist cosmology, the animal realm is defined by ignorance, and an inability to think for oneself.

Life is one-dimensional and survival-oriented, with little free will or choice.

5) Hungry Ghost Realm (Preta)
This realm is defined by constant desire and greed.

In this realm, we are so overcome by our desire for more, more, more - whether food, drink, sex, wealth, or even certain emotional states - that we are consumed by it, and cannot focus on anything else.

It is analogous to the state of an addict, in which getting the next 'fix' trumps all other concerns.

In this state, we cannot practice the teachings because we cannot focus on anything other than our wants.

6) Hell Realm (Naraka) 
This realm is defined by hatred and rage, and by defining all other beings as enemies.

Within this realm, there is no opportunity for compassion or desire for the teachings to arise, as all our momentum goes toward fighting others, and suffering the consequences.

Depictions of this realm in various Buddhist schools is very similar to those found in other religions, with fiery torments.

But within Buddhist cosmology this state, like all the others, is not permanent. Instead, when the negative karma that brought us here has run out, we will be reborn into another realm, with the possibility of working towards a human birth again.

用心体会

知识要用心体会,才能变成自己的智慧。

by 证严法师

缘起的本质

缘起的本质,是说∶凡是存在,没有无因而自然的;没有常恒的、独立的;一切的一切,是关系的存在。因关系的和合而现在,因分离而转化。

by 印顺法师

畏惧麻烦

从初发心到成就佛果,要历经多少劫数,要忍受多少苦难,所谓“难行能行,难忍能忍”,要“福慧双修”要“行解并重”,如果畏惧麻烦,缺乏耐心,就像种子虽播种了,却怠于施肥、浇水,终不能发芽,更谈不上开花、结果。

by 星云法师

Three Marks of Existence

The three marks of existence according to the Buddha are :

1) Impermanence (Anicca)
2) Suffering (Dukkha)
3) No-self (Anatta)

According to the Buddha, everything in the physical world (and everything in the phenomenology of psychology) is marked by these three universal marks (characteristics):

1) Impermanence (Anicca)
This refers not only to the fact that all conditioned things eventually cease to exist, but also that all conditioned things are in a constant state of flux. (Visualize a leaf growing on a tree. It dies and falls off the tree but is soon replaced by a new leaf.)

2) Suffering (Dukkha)
Nothing found in the physical world or even the psychological realm can bring lasting deep satisfaction.

3) No-self (Anatta)
Anatta is used in the suttas both as a noun and as a predicative adjective to denote that phenomena are not, or are without, a permanent self, to describe any and all composite, consubstantial, phenomenal and temporal things, from the macrocosmic to microcosmic, be it matter pertaining to the physical body or the cosmos at large, as well as any and all mental machinations, which are impermanent.

No one


No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.

by Buddha
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Art by
Christopher Lance

三界唯心

三界唯心
万法唯识。

五蕴

五蕴包含了(1)色、(2)受、(3)想、(4)行、(5)识。

这五类的法,各个合为一集,都是因缘和合的,它们相续不断的生灭,故五蕴的意思是五种不同的聚合。

(1) 色蕴
一切色法的类聚。即总括五根(眼根,耳根,鼻根,舌根,身根)、五境(色声香味触之五法,是五根所缘之境界)及法处所摄色(法处即意识的对境)。

(2) 受蕴
六识与六尘相应,而有六受,和合积聚,故名受蕴。

眼识受色尘,耳识受声尘,鼻识受香尘,舌识受味尘,身识受触尘,意识受法尘。

受即领纳之义。相当于感受或感情作用一词。

身受由五根和五境所引起,它有苦、乐、舍(不苦不乐)三种感受;心受由意根所引起,有忧、喜。固受有苦、乐、忧、喜、舍五种性质。

(3) 想蕴
心于所知境执取形象。既是看、听、闻、尝、触东西时,会认定所对的境有一定的相貌,然后为它安立名称,生起认识的心理。

(4) 行蕴
心念中,除了识、受和想以外,其他的心念都是“行”。“行”既是造作之义。

行蕴是驱使心造作诸业,所造作的行为有善、恶、无记三种心理,称为心所生法,又称为心所。

(5) 识蕴
很多识聚合在一起,称为识蕴。

依唯识宗说:识可分为八种,称为心王。前面六种:眼、耳、鼻、舌、身、意是属于了别的作用,故称为识。识是依根缘外尘了别外境。

第七识是意根,称为末那识。此外我们还有第八识,称为阿赖耶识。

意既第六识- 它既是了别外境;能够知觉外面境界的心。

意根既第七识- 末那识,它恒思量,即我们有一种心念,它一直执著有一个“我”。我们的第六意识是依靠第七识而生起的,所以被称为意根。

心既第八识-阿赖耶识,它集起诸法,并能生起种种的法。

Annihilation

I used to have a sign pinned up on my wall that read: Only to the extent that we expose ourselves over and over to annihilation can that which is indestructible be found in us...It was all about letting go of everything.

by Pema Chodron

Looking at the Sky


Meditating is like looking at the sky. Your mind is the sky, but then you get all these noisy birds flying around. The birds are your thoughts. You have to get rid of the birds. But then, you see a beautiful bird, and you start looking at the bird. You start playing with it, and then you get attached to the bird… You need to get rid off all the birds, and just look at the sky and let the sunshine in.
By removing your wandering thoughts and attachments, you begin to restore your Buddha nature, thus completely recovering your innate abilities.

From article: The Importance of The Three Jewels by Roger Cantu
via : purifymind.com
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Art by
Horia Varlan

五戒

佛门四众弟子的五条基本戒律,不论出家在家皆须遵守。

1) 不杀生。
2) 不偷盗。
3) 不邪淫。
4) 不妄语。
5) 不饮酒。

Key to Happiness

As human beings we all want to be happy and free from misery. We have learned that the key to happiness is inner peace. The greatest obstacles to inner peace are disturbing emotions such as anger, attachment, fear and suspicion, while love and compassion and a sense of universal responsibility are the sources of peace and happiness.

by Dalai Lama