宗教信仰

生命禅院
[主页]->[宗教信仰]->[生命禅院]->[Buddha and the Way of Buddha]
生命禅院
·第二家园对孩子的培养战略和具体方案/雪峰
·绿洲里的孩子1
·生命绿洲纪实(1)
·绿洲生活点滴(2)
·生命绿洲之格萨尔篇
·生命绿洲之南华篇(1)
·生命绿洲之南华歌舞
·生命绿洲的老年生活
·生命绿洲隐逸之九门台
·生命绿洲隐逸之九门台(续)
·生命绿洲小家碧玉
·拥抱第二家园新生活
·秋实随笔
·这里有一个温馨家园
·天下最勤劳最能干的一群人/雪峰
·创造一个美丽神话——纪念生命禅院生命绿洲创建八周年/
·生命绿洲里的外国友人
【英文版文集】
·Live for Yourself, Never for Others/Xuefeng
·Out of the Egypt of the Spirit/Xuefeng
·The most selfish are those who live for others/Xuefeng
·Genetic Engineering: All the Devils are Coming Out of Caves/XueFeng
·Strategic Life XueFeng
·Life Needs a Track! XueFeng
·The Eight Meanings of the Way of the Greatest Creator(I) XueFeng
·The Eight Meanings of the Way of the Greatest Creator(II) XueFeng
·Life Unfolds from These Two Purposes Xuefeng
·Looking for Your Own Garden of Eden
·The Values and Meaning of Life
·The Values and Meanings of Life and LIFE
·How to Realize the Value of Life
·Infants Who Never Grow Up
·Navigating for Life and LIFE
·The Three Great Treasures of Life
·Priorities: The Order of Importance and The Emergence of Life
·Escape from Despair
·The Survival of Mankind is in Great Danger The Production and Life Mo
·Eight Criteria for Individual Freedom
·The Crisis of Being Eliminated Lurks in Passivity
·Gratitude: The First Element of LIFE’s Sublimation
·The Poor Can not Enter into Heaven
·Knowledge Is Not Power
·The Dialectical Relationship between Reality and Illusion
·The Trajectory and Free Will of Life
·Abandonment is also a kind of achievement
·Possess Nothing yet Have Everything
·The Only Purpose of Becoming a Chanyuan Celestial
·How to Know Our Previous Lives
·How to Predict Your Own Afterlife
·The Interpretation of Predestined Ties
·How to Know Our Previous Lives
·The Only Purpose of Becoming a Chanyuan Celestial
·The Only Purpose of Becoming a Chanyuan Celestial
·You are Invited to Join Lifechanyuan International Family
·You are Invited to Join Lifechanyuan International Family
【天启篇】
·《天启篇》前言
·难破难解的三十六道八卦阵--《天启篇》之一
·我奶奶到底是谁?我又是谁?--《天启篇》之二
·小变渐渐发,大变瞬间生--《天启篇》之三
·意识能听到上帝的声音--《天启篇》之四
·万物皆有声--《天启篇》之五
·贵者不轻显--《天启篇》之六
·静处无灾殃,闹处有祸患--《天启篇》之七
·静处无灾殃,闹处有祸患--《天启篇》之七
·从青霉素过敏到舍利子形成--《天启篇》之八
·知识与智慧--《天启篇》之九
·伊甸园是这样失落的--《天启篇》之十
·无爱、小爱、大爱--《天启篇》之十二
·快速达标 及时撤退--《天启篇》之十三
·随宇宙周期性演变而变化--《天启篇》之十四
·识别真假的功夫--《天启篇》之十五
·简单+纯朴=美--《天启篇》之十六
·人生需要一条跑道--《天启篇》十七
·垃圾的作用和价值--《天启篇》之十八
·小脑袋聪明大脑袋笨--《天启篇》之十九
·使生命不朽的小法则--《天启篇》之二十
·最后一趟航班--《天启篇》之二十一
·道、德、法、仁、义、礼、智、信、术--《天启篇》之二十二
·关闭一扇门,另几扇门会自动打开--《天启篇》之二十三
·最后一趟航班--《天启篇》之二十一
·道、德、法、仁、义、礼、智、信、术--《天启篇》之二十二
·关闭一扇门,另几扇门会自动打开--《天启篇》之二十三
·关闭一扇门,另几扇门会自动打开--《天启篇》之二十三
·邪恶的善良--《天启篇》之二十四
·善良的邪恶--《天启篇》之二十五
·时来运转--《天启篇》之二十六
·魔鬼的钓饵--《天启篇》之二十七
·生命是这样腐烂发臭的--《天启篇》之二十八
·人生的主次先后、轻重缓急--《天启篇》之二十九
·有眼无珠与买椟还珠--《天启篇》之三十
·千条江河归大海--《天启篇》之三十一
·草与奶--《天启篇》之三十二
·桃树只能结桃子--《天启篇》之三十四
·回应天启,走出迷途--《天启篇》之三十五
·寻找人生的最佳坐标系和坐标点--《天启篇》之三十六
·坏死部位无感觉--《天启篇》之三十七
·别人不信,我信--《天启篇》之三十八
·于无声处响惊雷--《天启篇》之三十九
·上帝对人类的审判随时随地进行--《天启篇》之四十
·"羌笛何须怨杨柳,春风不度玉门关。" --《天启篇》之四十一
[列出本栏目所有内容]
欢迎在此做广告
Buddha and the Way of Buddha

132. Buddha is nature, nature is Buddha.

   

   

   

   133. “All Bhadras and Aryas differ on account of the Eternal Asamskrta Dharma.”

   

   

   

   134. He who sees me by outward appearance and seeks me in sound, treads the heterodox path (And) cannot perceive the Tathagata. They should develop a mind which does not abide in anything. If minds abide somewhere, it will be in falsehood. You heart should not harbor any of these. Your heart should be void of ego, other people, age, a dharma, and a no-dharma. Emptiness is form and form is emptiness.

   

   

   

   135. The merit and virtue of formless alms-giving outweigh those of seven-treasure alms-giving that are as countless as the sand grains of the Ganges. The retribution for formless alms-giving is inconceivable. One should give without a mind abiding in form, or he should give without a mind abiding in sound, or in smell, or in taste, or in touch or in things. A Bodhisattva should give alms without a mind abiding in false notions of form (laksana). Everything with form is unreal. All that is void of different forms is called Buddha. A bodhisattva should not be avid for merit and virtue.

   

   

   

   136. If some says that Buddha Sakyamuni is preaching dharma, then he is slandering Buddha and does not understand the essence of Buddha’s teaching and the gist of the way of Buddha. All dharma is the way of Buddha. The real way of Buddha is free from an ego, a personality, a being, a life, and a dharma. All phenomena are like a dream, an illusion, a bubble and a shadow, like dew and lightning. Thus should you meditate upon them.

   

   

   

   137. The way to the “Supreme Authentic Wisdom” is: cultivate spiritual perception, act in accordance with nature and model after nature. To get the real experience and savoring of “Supreme Authentic Wisdom”, you have firstly to have spiritual perception rather than rely on wisdom; you have to act in accordance with nature rather than rely on the knowledge and ideas that have been accumulated; and modeling after nature but look for a shortcut. Lao Tzu has long ago warned people in Tao Te Ching, “the Main path is easy to walk on, Yet people love the small by-paths.” If we do not act like children who behave as accords their character, do not unfold the screenplay of life following the natural laws, but are bent on finding the way to “Supreme Authentic Wisdom”, then we are giving up the main road for by-paths. If we want to acquire “Supreme Authentic Wisdom”, we should first build our garden of soul. A long journey begins with a small step, and rivers come from the confluences of numerous streams. If we do not build our garden of soul, we cannot achieve any beautiful wishes, and cannot realize any beautiful ideals. If we don’t build our garden of soul, we can never acquire “Supreme Authentic Wisdom”.

   

   

   

   138. The Diamond Sutra is the Himalayas of wisdom.

   

   

   

   139. Emptiness is not different from form and form is the same as emptiness. What is visional is real and what is real is illusive.

   

   

   

   140. All phenomena are like a dream, an illusion, a bubble and a shadow, like dew and lightning. Thus should you meditate upon them. All dharma of inaction cannot be expressed. It comes like lightning and vanished like illusion. There is no nonentity and no entity, no sound and no breath, no border and no edge, no move and no target. It is invisible, intangible, and tremendously powerful. It can not be stolen, cannot be hidden. It is forever changing. Everything is it, and yet it is not everything. Conform to it, we will enjoy smooth faring and peace for tens of thousands of years; go against it, we may encounter full of frustrations and incur disaster to the future.

   

   

   

   141. Buddha Sakyamuni is not the ancestor of Buddha.

   

   

   

   142. The Tathagatas' words are true and correspond to reality. They are ultimate words, neither deceitful nor heterodox. The Dharma the Tathagata has obtained is neither real nor unreal. The Tathagata possesses human eyes, deva eyes, wisdom eyes, Dharma eyes, Budda eyes. Tathagata is so named because Buddha is as he is, coming from nowhere and going nowhere.

   

   

   

   143. All different dharma are not separate from their inherent nature. An enlightened heart is perceptive of nature, and perception of nature can leading to the attainment of Buddhahood.

   

   

   

   144. Once you have perceived your own nature, you can attain Buddhahood through insight or sudden enlightenment. However, to perceive your own nature, you need to go through daily accumulation. Without endless meditation, without the accumulated cultivation for generations, it would be difficult to associate yourself with Buddhism and understand the recondite way of Buddha.

   

   145. The qualitative change of everything comes about as a result of the accumulation of quantitative changes. Only if the accumulation of quantitative changes have reached the critical point, will it be possible for you to attain Buddhahood via sudden enlightenment. The qualitative change is the result of quantitative changes. Self-cultivation and self-refining has no shortcut to insight and sudden enlightenment. You can reach the ideal destination only through quantitative accumulation in a down-to-earth manner. You can complete the process from the quantitative change to the qualitative change only by getting across the critical point.

   

   

   

   146. The real “instant enlightenment” means a state of consciousness, which is characterized by the sudden enlightenment and reached after the quantitative changes have arrived at the limit and get across the critical point and have thus caused the sudden qualitative change.

   

   

   

   147. People who have attained Buddhahood possess three major symbols: 1. The meeting of Tathagata; 2. The achievement of the inaction and non-form; 3. No abode for the mind. Namely, anyone who has met the three conditions will become and will be a Buddha.

   

   

   

   148. Tathagata is the natural character. Diamond Sutra says, “If all forms are seen as unreal, the Tathagata will be perceived”. Tathagata does not have any specific form, and anything that possesses a concrete form is not Tathagata. Therefore, man is not Tathagata, and only the natural character of man is Tathagata. Only after you have recognized your natural character, can you see Tathagata. The moment you see Tathagata, you will become a Buddha, and you will be a Buddha, because you have regained your innocence and you have understood “all forms are seen as unreal.”

   

   

   

   149. When you realize that your flesh is not yourself and only Tathagata of natural character is yourself, then you can get into the mustard seed. Tathagata of natural character can be so expansive that it has no border and limit, and still it can be so small that it can be incredibly traceless. Mustard seed can be an astronomical universe, and the incredibly traceless you can easily enter the mustard seed and travel around in its world.

   

   

   

   150. With action, you will certainly tread awry; with action, fault is likely to occur in the perfect structure of Tathagata of natural character. The more actions you do, the further away you will be from the true nature. The more actions you have, the more difficult it will be for you to return to innocence. In one word, with action it will be difficult to attain Buddhahood. The stronger the desire, the greater the action. Laities are people with action, so what laities seek after is only fantasy and illusion. The greater the action, the lower the level of LIFE; and the smaller the action, the higher the level of LIFE; and herein lies the difference between man on the one hand and saints, sages, celestial beings and Buddha on the other.

   

   

   

   151. With inaction, you can achieve everything. And only after you have reached the realm of inaction, can you do what you want to do.

   

   

   

   152. You can obtain eternal enjoyment of LIFE by giving alms without your mind abiding in false notions. Giving away a thousand strings of coins to someone is not as good as giving him a scripture, and giving him a scripture is not as good as enlightening him on profound truth. The supreme great awakening and great wisdom is formless. The formless alms giving can foster supreme great awakening and great wisdom. Therefore the greatest alms giving is the formless alms giving.

[下一页]
blog comments powered by Disqus

©Boxun News Network All Rights Reserved.
所有栏目和文章由作者或专栏管理员整理制作,均不代表博讯立场