|07/11/2018 18:58 (GMT+7)|
Línjì Yìxuán (臨済義玄; Wade-Giles: Lin-chi I-hsüan; Japanese: Rinzai Gigen) (?–866) was the founder of the Linji school of Chán Buddhism during Tang Dynasty China. Linji was trained by the Chan master Huangbo Xiyun (Huángbò Xīyùn; 黃蘗希運; Huang-Po Hsi-Yun), but enlightened by the reclusive monk Dàyú (大愚). He suddenly realized the emptiness of thoughts, words, and philosophical explanations, and that truth was to be found within the self, in everyday existence. Linji’s teachings encouraged people to have faith that their natural spontaneous mind is the true Buddha-Mind, and to enter simply and wholeheartedly into every activity. When Linji’s students told him they were searching for deliverance from this world, he would ask them, “If you are delivered from this world, where else is there to go?”
|28/05/2014 22:37 (GMT+7)|
The Diamond Sūtra is a Mahāyāna sūtra from the Prajñāpāramitā, or "Perfection of Wisdom" genre, and emphasizes the practice of non-abiding and non-attachment. The full Sanskrit title of this text is the Vajracchedikā Prajñāpāramitā Sūtra.
|15/11/2013 10:01 (GMT+7)|
November 14-- The wheel of life, also known as the wheel of becoming, is essentially a pictorial signifier representing the signified - Buddhist philosophy. The picture shows a wheel of divided into six parts or cells by spokes commencing from a central hub and radiating to the rim of the wheel.
|02/11/2013 18:20 (GMT+7)|
Abhidhamma is the analytical doctrine of mental faculties and elements. The Abhidhamma Pitaka contains the profound moral psychology and philosophy of the Buddha’s teaching, in contrast to the simpler discourses in the Sutta Pitaka.
|28/09/2013 16:32 (GMT+7)|
‘I am not the first Buddha to come upon this earth; nor shall I be the last.
|01/09/2013 15:13 (GMT+7)|
The Buddha was born to dispel the darkness of ignorance and to show to the world how to be free from suffering.
|06/08/2013 21:04 (GMT+7)|
Translated from Taishō Tripiṭaka volume 8, number 235"All conditioned dharmasAre like dreams, illusions, bubbles, or shadows;Like drops of dew, or flashes of lightning;Thusly should they be contemplated."
|25/07/2013 12:03 (GMT+7)|
Every birth is conditioned by a past good or bad kamma (action) which predominates at the moment of death. Our forms are only the outward manifestation of the invisible kammic force, and this force carries with it all our characteristics which usually lie latent, but may rise to the surface at unexpected moments. The death of a person is merely the temporary end of a temporary phenomenon, the present from perishing and another taking its place in accordance with the thought that was most powerful at the death moment.
|22/07/2013 18:36 (GMT+7)|
Where did we come from? We come from out of the past, even as today comes out of yesterday. This life is the result of the past life, before this life. We come from out of the things we have done before, out of the past labours unfinished. Although we have labored, our work is not complete, if it were we should not be here, we should be somewhere higher.
|20/07/2013 17:02 (GMT+7)|
The difference between thinking and meditation is that in thinking generally we have no definite object or too many objects, but in meditation we think of a definite object chosen by our will; that is why meditation is a real constructive practice of thinking. It is by meditation that we develop our power of seeing the object as it is, otherwise we many see only the appearance of the object without knowing anything of its nature. That is why meditation is very necessary; it purifies the thoughts, otherwise they are mixed up with many things, especially with ignorance.
|20/07/2013 16:13 (GMT+7)|
Mind, the most important part of man, is a complex compound of fleeting mental states, namely: feeling, perception mental concomitants and consciousness. These states constantly change, not remaining for two consecutive moments the same.
|19/07/2013 16:40 (GMT+7)|
The Platform Sutra of the Sixth Patriarch is a Buddhist scripture that was composed in China during the 8th to 13th century. The text centers around teachings and stories ascribed to the sixth Chan patriarch Huineng. It contains the well-known story of the contest for the succession of Hongren, and discourses and dialogues attributed to Huineng. The text attributes its recollection to Fa-hai, but was probably written within the so-called Oxhead School, which existed along with the East Mountain School and Shenhui's Southern School. The text attempts to reconcile the so-called Northern School with its alleged gradual enlightenment teachings, and the so-called Southern School with its alleged sudden enlightenment teachings. In effect, the text incorporates the "rhetorical purity" which originated with Shenhui's attack on Shenxiu, while effectively "writing him out of the story". The key topics of the discourse are the direct perception of one's true nature, and the unity in essence of śīla, dhyāna and prajñā.
|13/07/2013 10:39 (GMT+7)|
The task of each and every Buddhist is first to make the Buddha-Dhamma a living reality, by studying it and practicing it in everyday life. When we live in accordance with the Dhamma we can speak about it with authority. Secondly, a Buddhist’s task is to spread the pure Buddha-Dhamma, or to help the Sangha who devote their whole lives to the study, practice and spreading of the pure Dhamma – which is excellent in the beginning, in the middle and in the end. Thereby we become helpers of humanity and messengers of peace and happiness.
|13/07/2013 10:27 (GMT+7)|
The ideal placed by the Buddha before us is mutual service – men being in need of each other – to help each other bear each other’s burdens. We have three types of work as mentioned in the Nikaya, three codes of conduct for the Buddhist: striving for-development, so that one may attain happiness, self-culture and self-realization; working for the benefit of one’s relatives and friends; working for the benefit of the whole world without making any distinction as regards caste. colour or creed. Therefore our task is to practise these principles laid down by the Buddha.
|30/06/2013 10:37 (GMT+7)|
We can experience these truths, which lie at the heart of the Buddha’s teachings, through direct experience. They can be viewed as(1) Diagnosis of an illness;(2) Prognosis;(3) Recovery; and(4) Medicine to cure the disease.
|28/06/2013 11:44 (GMT+7)|
When a man has learned how to live as a real human being without disturbing others, he can live peacefully without any fear in his heart.
|15/06/2013 19:53 (GMT+7)|
Just as a tree with roots undamaged and firm grows again even though cut down, so also, if latent craving is not rooted out, this dukkha (of birth, ageing and death) arises again and again.