Category: Teachings

The Sutra on Impermanence佛 說 無 常 經

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I prostrate and take refuge in the Unsurpassed One
Who, with endless vows of great compassion,
Ferries sentient beings across the stream of birth and death,
To reach the safe haven of nirvana.
With great charity, morality, tolerance, and diligence,
One-mind, expedience, right wisdom, and power,
Having reached perfection in benefiting self and others,
He is called the Tamer, Teacher of Heavenly and Human Beings.
I prostrate and take refuge in the wondrous Dharma treasury;
By the teaching of three “Fours” and two “Fives” being perfect and clear,
And the “Seven” and “Eight” opening the gate to the Four Truths,
Cultivators reach the shore of the Unconditioned.
The Dharma clouds and Dharma rain imbue all beings,
Eliminating searing afflictions and illnesses,
Tempering and converting the obstinate,
Guiding everyone appropriately, not by force.
I prostrate and take refuge in the saints,
The superior beings of the eight stages,
Who can be freed from defilements.
With the vajra scepter of wisdom,
They shatter the mountain of delusion,
Forever severing the beginningless ties and fetters.

In the epoch from Deer Park to the Twin Trees,
They follow the Buddha in propagating the True Teaching.
According to individual vows and karma, they complete
Their missions, realize nonbirth, and abide in stillness
With body and knowledge extinguished.
I prostrate and venerate the Three Jewels,
The true source of liberation for all,
Leading those drowning in samsara
From foolish delusion to enlightenment.
All who are born will die,
All beauty will fade,
The strong are stricken by illness,
And no one can escape.
Even the great Mt. Sumeru
Will erode by the kalpa’s end.
The vast and fathomless seas
Will eventually dry up.
The earth, sun, and moon
Will all perish in due time.
Not one thing in the world
Can escape impermanence.
From beings in the Neither Thought nor Non-Thought
Heaven,
Down to the Wheel-Turning Kings
Accompanied by the seven treasures and
Surrounded by a thousand sons,
When their lives have ended,
Without a moment’s delay,
They drift again in the sea of death,
And suffer according to their karma.

Transmigrating within the Triple Realm
Is like the turning of a well-bucket’s wheel,
Or like a silkworm,
Spinning a cocoon to confine itself.
Even the unsurpassed buddhas,
Pratyekabuddhas, and shravakas,
Give up their impermanent bodies,
Why not ordinary beings!
Parents, spouses, and children,
Siblings and other relatives,
Witnessing the separation of life and death,
Don’t they all lament and grieve?
Therefore everyone is urged
To heed the true Dharma,
Renounce what is impermanent,
And practice the Deathless Path.
Like sweet dew that cools and purifies,
The Dharma eradicates all afflictions.
So listen with one-mind!
Thus have I heard. Once, the Bhagavan was at the Jetavana
Grove in Anathapindika Park in Shravasti. At that time the
Buddha told the bhiksus: “In this world there are three things
that are not likable, not lustrous, not desired, and not
agreeable. What are the three? Aging, illness, and death.
Bhiksus! Aging, illness, and death, of all things in this world,
are truly not likable, not lustrous, not desired, and not
agreeable. If there were no aging, illness, and death in the
world, Tathagata, the Worthy and Completely Enlightened
One, need not appear in this world, to speak to all sentient
beings on how to cultivate and what can be attained.

“Therefore, you should know that aging, illness, and death,
of all things in this world, are not likable, not lustrous, not
desired, and not agreeable. Because of these three things,
Tathagata, the Worthy and Completely Enlightened One,
appears in the world, to speak to all sentient beings on how
to cultivate and what can be attained.” Then the World
Honored One reiterated this teaching in the following gatha:
All external splendor will perish,
Likewise the body will decay.
Only the incomparable Dharma will endure.
The wise should discern clearly.
Aging, illness, and death are resented by all;
Their appearance is dreadful and repulsive.
The countenance of youth is fleeting,
Soon it will wither and fade;
Even living to a hundred years, still,
One must give in to the force of impermanence.
The suffering of aging, illness, and death
Constantly afflicts all sentient beings.
When the World Honored One had spoken this sutra, the
bhiksus, devas, dragons, yaksas, ghandaras, asuras and so
forth were all filled with immense joy; they accepted and
followed the teaching faithfully.
Always pursuing worldly desires
And not performing good deeds,
How can you maintain your body and life,
And not see the approach of death?
When the breath of life is ending,
Limbs and joints separate;

The agonies of death converge,
And you can only lament.
Eyes roll up, the blade of death
Strikes down with the force of karma.
The mind fills with fear and confusion,
And no one can save you.
Gasping, the chest heaves rapidly;
Shortened breaths parch the throat.
The king of death demands your life,
And relatives can only stand by.
All consciousness becomes hazy and dim,
As you enter the city of peril.
Friends and relatives forsake you,
As the rope drags you away
To the place of King Yama,
Where fate is determined by karma.
Virtuous deeds give rise to good destinies,
And bad karma plunges one into hell.
There is no vision clearer than wisdom,
And nothing darker than ignorance,
There is no sickness worse than hatred,
And no fear greater than death.
All that live must die;
Commit sins and the body suffers.
Be diligent in examining the three karmas,
Always cultivate merits and wisdom.
All your relatives will desert you,
All possessions will be gone;
You have only your virtues
As sustenance on this treacherous path.
Like those who rest by a roadside tree,
They will not linger long;

Wife, children, carriages, and horses
Will likewise soon be gone.
Like birds that gather at night,
Going their separate ways at dawn,
Death callously parts all relatives and friends.
Only buddha enlightenment is our true refuge.
I have spoken in brief according to the sutras,
The wise should reflect and take heed.
Devas, asuras, yaksas, and so forth who come,
Hear the Buddha’s teaching with utmost sincerity!
Uphold the Dharma so it may endure,
Each of you should practice with diligence.
All sentient beings who come for the teaching,
Whether on land or in the air,
Always be kind-hearted in this world,
Abide in the Dharma day and night.
May all worlds be safe and peaceful;
May infinite blessings and wisdom benefit all beings.
May all sinful karma and suffering be removed;
May all enter perfect stillness.
Anoint the body with the fragrance of precepts,
And sustain it with the strength of samadhi;
Adorn the world with flowers of bodhi wisdom,
Dwell in peace and joy wherever you are.稽首歸依無上士      常起弘誓大悲心
為濟有情生死流      令得涅槃安隱處
大捨防非忍無倦      一心方便正慧力
自利利他悉圓滿      故號調御天人師
稽首歸依妙法藏      三四二五理圓明
七八能開四諦門      修者咸到無為岸

法雲法雨潤群生      能除熱惱蠲眾病
難化之徒使調順      隨機引導非強力
稽首歸依真聖眾      八輩上人能離染
金剛智杵破邪山      永斷無始相纏縛
始從鹿苑至雙林      隨佛一代弘真教
各稱本緣行化已      灰身滅智寂無生
稽首總敬三寶尊      是謂正因能普濟
生死迷愚鎮沈溺      咸令出離至菩提

生者皆歸死      容顏盡變衰      強力病所侵      無能免斯者
假使妙高山      劫盡皆壞散      大海深無底      亦復皆枯竭
大地及日月      時至皆歸盡      未曾有一事      不被無常吞
上至非想處      下至轉輪王      七寶鎮隨身      千子常圍繞
如其壽命盡      須臾不暫停      還漂死海中      隨緣受眾苦

循環三界內      猶如汲井輪      亦如蠶作繭      吐絲還自纏
無上諸世尊      獨覺聲聞眾      尚捨無常身      何況於凡夫
父母及妻子      兄弟并眷屬      目觀生死隔      云何不愁歎
是故勸諸人      諦聽真實法      共捨無常處      當行不死門
佛法如甘露      除熱得清涼      一心應善聽      能滅諸煩惱

如是我聞：一時，薄伽梵在室羅伐城逝多林給孤獨園。爾
時，佛告諸苾芻：「有三種法，於諸世間，是不可愛、是
不光澤、是不可念、是不稱意。何者為三﹖謂老、病、死。
汝諸苾芻，此老病死，於諸世間，實不可愛、實不光澤、
實不可念、實不稱意。若老病死。世間無者，如來應正等
覺，不出於世，為諸眾生，說所證法，及調伏事。是故應
知，此老病死，於諸世間，是不可愛、是不光澤、是不可
念、是不稱意。由此三事，如來應正等覺，出現於世，為
諸眾生，說所證法，及調伏事。」爾時，世尊重說頌曰：

外事莊彩咸歸壞      內身衰變亦同然
唯有勝法不滅亡      諸有智人應善察
此老病死皆共嫌      形儀醜惡極可厭
少年容貌暫時住      不久咸悉見枯嬴
假使壽命滿百年      終歸不免無常逼
老病死苦常隨逐      恒與眾生作無利
爾時世尊。說是經已。諸苾芻眾。天龍 藥叉 揵闥婆
阿蘇羅等。皆大歡喜，信受奉行。

常求諸欲境 不行於善事 云何保形命 不見死來侵
命根氣欲盡 支節悉分離 眾苦與死俱 此時徒歎恨
兩目俱翻上 死刀隨業下 意想並慞惶 無能相救濟
長喘連胸急 短氣喉中乾 死王催伺命 親屬徒相守
諸識皆昏昧 行入險城中 親知咸棄捨 任彼繩牽去
將至琰魔王 隨業而受報 勝因生善道 惡業墮泥犁

明眼無過慧 黑闇不過癡 病不越怨家 大怖無過死
有生皆必死 造罪苦切身 當勤策三業 恒修於福智
眷屬皆捨去 財貨任他將 但持自善根 險道充糧食
譬如路傍樹 暫息非久停 車馬及妻兒 不久皆如是
譬如群宿鳥 夜聚旦隨飛 死去別親知 乖離亦如是
唯有佛菩提 是真歸仗處 依經我略說 智者善應思

天阿蘇羅藥叉等 來聽法者應至心
擁護佛法使長存 各各勤行世尊教
諸有聽徒來至此 或在地上或居空
常於人世起慈心 晝夜自身依法住
願諸世界常安隱 無邊福智益群生
所有罪業並消除 遠離眾苦歸圓寂
恒用戒香塗瑩體 常持定服以資身
菩提妙華遍莊嚴 隨所住處常安樂

The Essence of Mahayana Practice菩提達磨大師略辨大乘入道四行觀

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by Master Bodhidharma

Complete title: “Great Master Bodhidharma’s Essential Discourse on Entering the Mahayana Path by Principle and by Practice”

To enter the Great Way there are many paths, but essentially they are of two means: by Principle and by Practice. Entering the Way by Principle means to awaken to the Truth through the doctrine, with a deep faith that all sentient beings have the same true nature. Obscured by the fleeting dust of delusions, this nature cannot manifest itself. If one can relinquish the false and turn to the true, fix the mind in “wall meditation”, understand that there are neither self nor others, that mortals and saints are equal and one—abiding this way without wavering, clinging not even to the scriptures, then one is implicitly in accord with the Principle. Being non-discriminative, still, and empty of effort is to Enter by Principle.

Entering by Practice means following four practices that encompass all other practices. They are: accepting adversity, adapting to conditions, seeking nothing, and acting in accordance with the Dharma.

What is the practice of accepting adversity? When suffering, a practitioner of the Way should reflect: “For innumerable kalpas, I have pursued the trivial instead of the essential, drifted through all spheres of existence, created much animosity and hatred, maligned and harmed others endlessly. Even though now I have done no wrong, I am reaping the karmic consequences of past transgressions. It is something that neither the heavens nor other people can impose upon me. Therefore I should accept it willingly,

without any resentment or objection.” The sutra says, “Face hardships without distress.” How? With thorough insight. With this understanding in mind, you are in accord with the Principle, advancing on the Way through the experience of adversity. This is called the practice of accepting adversity.

Second is the practice of adapting to conditions. Sentient beings are without a self, being steered by karmic conditions. Suffering and joy are experienced together as a result of causes and conditions. Any reward, blessing or honor is a consequence of past causes; nothing remains when the necessary conditions are exhausted. So what is there to be joyful about? Knowing that success and failure depend on conditions, the mind remains unmoved by the wind of joy, experiencing neither gain nor loss. This is to be in harmony with the Way. Therefore it is called the practice of adapting to conditions.

Third, to seek nothing. Ordinary people, in their perpetual ignorance, crave and form attachments to everything, everywhere. This is called seeking. The wise are awakened to the Truth, and choose reason over convention; even though their forms follow the law of causality, their minds are at peace and empty of effort. Since all existence is empty, there is nothing to be desired. Blessing and Darkness always follow each other. This long sojourn in the Triple Realm is like living in a burning house; to have

a body is to suffer, how can one attain peace? Those who understand this renounce all mundane existence, cease desires, and stop seeking. The sutra says, “To seek is to suffer, to seek nothing is bliss.” It follows that to seek nothing is to truly follow the Way. This is the practice of seeking nothing.

Fourth, to act in accordance with the Dharma. The principle of intrinsic purity is the Dharma. By this principle, all forms and characteristics are empty, without defilement and attachment, without self or others. The sutra says, “In the Dharma there are no sentient beings, because it is free of the impurities of sentient beings. In the Dharma there is no self, because it is free of the impurities of self.” When

the wise believe in and understand this principle, they should also act in accordance with the Dharma. There is no parsimony in the Dharma, so practice the giving of body, life, and possessions without any reservation. Understand and achieve “triple emptiness”, with no reliance and no attachment. One liberates others without becoming attached to form, thus removing impurities. This benefits oneself, benefits others, and also glorifies the bodhi path. Dana is perfected this way; so are the other five paramitas. In order to relinquish delusions, one practices these six perfections, yet nothing is practiced. This is to act in accordance with the Dharma.

The Essence of Mahayana Practice Annotation

Mahayana 大乘

The great (maha) vehicle (yana). It is the bodhisattva path which leads to Buddhahood. This involves devotion to the liberation of all beings and the perfection of wisdom.

Bodhidharma 菩提達磨大師

The 28th Zen (Chan) Patriarch of India, who founded the Zen school of Buddhism in China (and therefore is the first Zen Patriarch of China). This current text is one of the very few records we have of his teaching.

enter the Great Way

“Great Way” refers to the Mahayana path, the path to become a buddha and enlighten countless others. To enter the Great Way is to truly understand what it means to become a buddha.

two means

Even though there are many methods of Buddhist practice, they all use one of two means: either by gaining a direct understanding of the highest Truth (“by Principle”), or by using various practices that lead to the final understanding of the highest Truth (“by Practice”). Sometimes the two means are combined.

by Principle

This is the quintessential Zen practice, the “gateless gate”, the method of “directly seeing one’s nature and becoming a buddha.”

Doctrine

Here it refers to the canon of Buddhist teaching: the Dharma; the scriptures and their commentaries; and the philosophy.

deep faith

Faith based on correct understanding of the Dharma, faith based on unbiased reasoning and experiences, as opposed to faith based on superstitions or unfounded beliefs.

sentient beings

All living beings with sentience; beings that have awareness. They include devas (gods or heavenly beings 天人), asuras (demi-gods 阿修羅), human beings, animals, hungry ghosts, and hell beings. Unlike buddhas and bodhisattvas, they are all trapped in samsara but have the potential to become buddhas.

same true nature

Though the appearances of sentient beings are different due to their past karma, their sentience (which is variously referred to as “mind,” “consciousness,” “awareness,” or “buddha nature,”) is fundamentally equal in nature. To be enlightened is to directly experience this fact.

fleeting dust of delusions

The original mind is like a mirror covered with the dust of delusions; therefore its reflections (of reality) are unclear and distorted. What we take as our “body and mind”—form, feeling, conception, volition, and consciousness—are the fleeting dust which is impermanent and defiling, obscuring our true nature. Ignorance, greed, anger, pride, jealousy, and other afflictions are also the “fleeting dust of delusions.”

wall meditation

“Wall” represents firmness, resolve, immovability, and stability. “Fix the mind in wall meditation” means to practice meditation so that the mind is unaffected by all afflictions and distractions, and to gain clear vision to penetrate delusions.

neither self nor others

The separation or boundary between oneself and others (or the external world) is illusive.

mortals and saints

“Mortals” refers to ordinary beings, beings subject to rebirth in samsara (world with suffering). “Saints” refers to arhats, bodhisattvas and buddhas who have attained liberation, are pure in mind and action, and have transcended death.

abiding this way

To be mindful of this Principle without being affected by doubt or afflictions.

cling not even to the scriptures

Scriptures are important as they provide guidance to enlightenment, but they can be misinterpreted or taken too literally. Also to study them as philosophy without practice will not lead to true understanding.

implicitly in accord

Even though one may not fully understand the Principle yet, by being mindful of this teaching and acting accordingly, one is in harmony with the Way, leading oneself eventually to enlightenment.

non-discriminative

To be in a state of mind free from all sources of discrimination and ultimately attaining a mind of non-duality. Even “good” distinctions are dualistic notions that are undesirable in the realm of Absolute Truth.

Still

Stillness means free from disturbances. An unenlightened mind is constantly disturbed by greed, anger, selfish interests, etc. A mind of absolute stillness is nirvana.

empty of effort (wu-wei) 無為

Free from contrived effort; free from clinging and attachments; unconditioned; absolute. Being wu-wei also means inner peace obtained by having no desires. Also translated as “unconditioned Dharma” where appropriate.

four practices

All other more “tangible” Buddhist practices are essentially one, or a combination, of the following four practices: accepting adversity, adapting to conditions, seeking nothing, and acting in accordance with the Dharma.

Kalpa

A kalpa is a very long period of time. Formally, a large kalpa is a cycle of the universe, which consists of four stages: birth (of the universe or a “buddha world”), stability, disintegration, and void. The universe is then recreated (and destroyed), over and over again, by our collective karma. Innumerable kalpas refers to the countless cycles through lifetimes in the past.

trivial/essential

Without knowing the true nature of life and the “self,” people are in endless pursuits that are ultimately of no consequences. We should consider what is meaningful in our life, and whether we are working on it or pursuing trivial matters instead.

spheres of existence

A sentient being can take rebirth in any one of the six spheres/planes of existence in the Triple Realm: as a deva (a celestial being), an asura (powerful like a deva but more aggressive and jealous), a human being, an animal, a hungry ghost, or a being in hell, all depending on one’s karma (action or deeds).

animosity … harm

Due to the ignorance of the Way, we intentionally or unintentionally caused much harm to others in this lifetime and each lifetime past. Applying the Principle of causality, we really have no grounds to feel resentment for the suffering we now face.

karmic consequence

Karma means action which includes physical, verbal, and mental activities. By the law of causality, each action has its corresponding consequences. Action that benefits others brings blessings and happiness; action that harms others brings suffering. We are subject to the consequences of our own karma.

transgression

An act against the natural law; an act that harms others.

heavens (heavenly beings)

In Buddhism there are devas or celestial beings who reside in different levels of heavens. They are born with more powers and blessings than human beings due to superior deeds in their past.

thorough insight.

People resent their fate because they lack understanding of causality and the teaching presented here. With the insight of “accepting adversity,” one can face hardships without distress and turn suffering into spiritual progress.

adapting to conditions

All things arise from certain causes and conditions, and will cease to exist when the conditions fall apart. This is the teaching of conditional arising, also called dependent origination. The enlightened and the wise understand and adapt to conditions, whereas the ignorant and foolish try to get results without the right conditions, or are unaware of the changing conditions, thereby bringing misery and isappointment onto themselves.

without a self

The “self” refers to an intrinsic, independent identity which we perceive in sentient beings and things. In a person, it is the false self or ego or “inner identity” that one takes for granted; in objects, it is the intrinsic value or character we associate with. This “self” is a delusion because it is dependent on changing conditions.

suffering and joy

Suffering is a result of harmful actions (karma), and joy is a result of beneficial actions. Most people experience a mixture of suffering and joy in their lives because they have created both good and bad karma in the past.

reward/blessing/honor

Result of good karma. Even though they are favored over suffering, they are also impermanent. To not realize this can lead to suffering.

neither gain nor loss

In practice, the mind is in equanimity, neither elated nor depressed. In principle, nothing is gained and nothing is lost.

attachments

To crave or desire anything, to cling to or despise anything, to dwell in the past or grumble about the present are all examples of attachment.

reason over convention

Many common beliefs and practices are actually unwise, senseless, or even dangerous. Sometimes the truth is the opposite of what we believe. The wise can see what is real even if it means going against “conventional wisdom.”

their forms follow the law of causality

Ignorant people do not realize that their bodies, actions and all phenomena follow the law of causality and try to go against it; therefore, they suffer. Wise people recognize this fact and accept it; therefore, they are at peace. The law of causality: in general consists of the following three principles: (1) Every phenomenon is produced by some corresponding cause and conditions. (2) Good deeds, actions that benefit others, will return blessings, and bad deeds, actions that harm others will return sufferings. (3) Good karma and bad karma do not necessary cancel each other. Each will bear its own consequences.

all existence is empty

Because all existence is dependent on conditions, there is no intrinsic, independent identity or “self.” The perceived qualities of objects or phenomena, whether desirable or undesirable, are conditional, relative, and impermanent; hence nothing is ultimately desirable.

Blessing and Darkness

The Maha-parinirvana Sutra tells of the story of a pair of deva sisters named Blessing and Darkness; wherever Blessing goes, good fortune follows; wherever Darkness goes, misfortune follows. However, the two sisters are inseparable, one cannot receive one sister without the other.

Triple Realm

(1) The Realm of Desire, where beings such as humans and animals reside. They possess physical forms and have varying degrees of desires for wealth, lust, fame, food, and sleep. (2) The Realm of Form, where beings who have attained the four dhyana (deep mental concentration) stages reside. They have finer, uni-gender physical forms but not the desires of the lower realm. (3) The Realm of Formlessness, where beings, through more refined meditation, are reborn without physical forms and exist in various subtle consciousness states only. Beings of the Triple Realm are still subject to karma and rebirth, and therefore have not attained liberation.

long sojourn

Cycling through countless rebirths, we have taken on all different forms of being and traveled through all of the Triple Realm. Without enlightenment, it is an endless journey without an ultimate purpose.

burning house

Each life in the Triple Realm has all kinds of suffering and ends in death, so the world we live in is like a house on fire that eventually consumes everything. Those who do not realize this still enjoy living in this house, instead of thinking of ways to get out!

to have a body is to suffer

Birth, aging, illness, and death are all afflictions of the body that are unavoidable as long as one has a physical body.

mundane existence

The six spheres of existence in the Triple Realm.

stop seeking

Seeking is defined here as the attachment to things and phenomena to gratify the selfish ego. When one understands the underlying empty nature of these things, one can have true peace of mind and stop seeking. However, we can, out of compassion, seek to enlighten and benefit others without attachment to the ego.

act in accordance with the Dharma

Finally, this practice of six perfections (paramitas) brings one’s action and mind back to the ultimate, essential Principle described at the beginning.

intrinsic purity

All dharmas (lowercase dharma means any phenomenon) are neither good nor bad, beyond dualistic discrimination. Therefore it is called “intrinsic purity;” this purity is absolute, like the empty space, which can neither be contaminated nor cleansed.

forms and characteristics 相

The Chinese word 相 (xiang) means forms, marks, or appearances; it is extended to mean all perceived characteristics of any phenomenon.

impurities of sentient beings and self

Ordinary sentient beings have the deep-rooted delusion of an inherent, unchanging self, which develops into the ego and subsequently gives rise to greed, anger, ignorance, pride, and a host of false views; they then lead to the suffering of sentient beings. Being delusions, these false views and vexations have no real substance. Therefore, all dharmas are intrinsically “free from all impurities.” To act with this understanding of no-self is to act in accordance with the Dharma.

Dana

Charity. The first of the six paramitas (perfections) practiced by a bodhisattva. There are 3 types of generosity: giving of material, giving of solace (comfort, protection, removal of fear, etc.), and giving of Dharma

triple emptiness

The highest form of dana is to give without the concept of the giver, the receiver, and the given, because all are empty. Then one can truly give without expectations, without the ego being involved. This is the perfection of dana, or dana paramita.

six perfections 波羅蜜多

Paramitas, the practice that can bring one to liberation. Literally, “to the other shore.” To become a buddha, the bodhisattva practices the six paramitas: perfection of charity (dana), moral conduct (sila), tolerance (ksanti), diligence (virya), meditation (dhyana), and, most important of all, wisdom (prajna).

The practice of the six paramitas can remove our impurities/delusions, which are originally empty, so in the end, nothing is gained and nothing is lost. Still, one then becomes a buddha; without the practice, the buddha nature is latent and one is an ordinary sentient being imbued with suffering.

glorifies the bodhi path

Bodhi is “awakening.” To glorify the bodhi path (path to Buddhahood) refers to the Mahayana ideal of bringing countless beings to enlightenment along with one’s own enlightenment.夫入道多途，要而言之，不出二種：一是理入，二是行入。

理入者，謂藉教悟宗，深信含生同一真性，但為客塵妄想所覆，不能顯了。若也捨妄歸真，凝住壁觀，無自無他，凡聖等一。堅住不移，更不隨文教，此即於理冥符；無有分別，寂然無為，名之理入。

行入謂四行，其餘諸行，悉入此中。何等四耶。一報冤行，二隨緣行，三無所求行，四稱法行。

云何報冤行。謂修道行人，若受苦時，當自念言。我往昔無數劫中，棄本從末，流浪諸有，多起冤憎，違害無限。今雖無犯，是我宿殃，惡業果熟，非天非人所能見與，甘心甘受，都無冤訴。經云：逢苦不憂。何以故。識達故。此心生時，與理相應，體冤進道。故說言報冤行。

二隨緣行者。眾生無我，並緣業所轉，苦樂齊受，皆從緣生。若得勝報榮譽等事，是我過去宿因所感，今方得之。緣盡還無，何喜之有。得失從緣，心無增減，喜風不動，冥順於道。是故說言隨緣行。

三 .無所求行者。世人長迷，處處貪著，名之為求。智者悟真，理將俗反，安心無為。形隨運轉，萬有斯空，無所願樂。功德黑暗，常相隨逐，三界久居，猶如火宅， 有身皆苦，誰得而安。了達此處，故捨諸有，止想無求。經曰：有求皆苦，無求即樂。判知無求，真為道行。故言無所求行。

稱 法行者。性淨之理，目之為法。此理眾相斯空，無染無 著，無此無彼。經曰：法無眾生，離眾生垢故；法 無有我，離我垢故。智者若能信解此理，應當稱法而行。法體無慳，身命財行檀捨施，心無吝惜。脫解三空，不倚不著，但為去垢，稱化眾生而不取相。此為自行， 復能利他，亦能莊嚴菩提之道。檀施既爾，餘五亦然。為除妄想，修行六度，而無所行。是為稱法行。

Trust In Mind信 心 銘

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by Third Patriarch Seng Can

The Supreme Way is difficult
Only for those who pick and choose.
Simply let go of love and hate;
The Way will fully reveal itself.
The slightest distinction
Results in a difference as great as heaven and earth.
For the Way to manifest,
Hold not to likes and dislikes.
The contention of likes and dislikes
Is a disease of the mind.
Without realizing the Profound Principle,
It is futile to practice stillness.
Intrinsically perfect like the Great Void,
Without lack, without excess;
In choosing to grasp or reject,
One is blind to Suchness.
Neither pursue conditioned existence,
Nor stay in idle emptiness.
In oneness and equality,
All self-boundaries dissolve.
Trying to still action
Is an action itself.
Still trapped in duality,
How can you recognize oneness?
Failing to penetrate the meaning of oneness,
Neither side will function.
Banishing existence entwines you in existence;
Pursuing emptiness turns you away from it.
The more you talk and think,
The more you go astray;
Cease all speech and thought,
Then everywhere you are with the Way.
To attain the principle, return to the source;
Pursuing reflections, the essence is lost.
Inner illumination, in a moment,
Surpasses idle emptiness.
The appearance of this idle emptiness
Results entirely from deluded views.
No need to search for truth,
Just put to rest all views.
Abide not in dualistic views;
Take heed not to pursue them.
As soon as right and wrong arise,
The mind is bewildered and lost.
Two comes from one,
Hold on not even to one.
When not even one thought arises,
All dharmas are flawless.
Free of flaws, free of dharmas,
No arising, no thought.
The subject disappears with its object,
The object vanishes without its subject.
Objects are objects because of subjects,
Subjects are subjects because of objects.
Know that these two
Are essentially of one emptiness.
The one emptiness unites opposites,
Equally pervading all phenomena.
Not differentiating what is fine or coarse,
How can there be any preferences?
The Great Way is all embracing,
Neither easy nor difficult.
The narrow minded doubt this;
In haste, they fall behind.
With clinging one loses judgment
And will surely go astray.
Let everything follow its own nature;
The Essence neither goes nor stays.
To follow your true nature is to unite with the Way,
Be at ease and worries will cease.
Fixation of thought is unnatural,
Yet laziness of mind is undesirable.
Not wanting to wear down the spirit,
Why do you hold dear or alienate?
To enter the One Vehicle,
Be not prejudice against the six dusts.
To have no prejudice toward the six dusts
Is to come into true enlightenment.
The wise abide in wu-wei,
The fools entangle themselves.
Dharmas do not differ,
Yet the deluded desire and cling.
To seek the mind with the mind–
Is this not a great error?
In delusion chaos and stillness arise,
In enlightenment there is no desire and aversion.
The duality of all things
Comes from false discrimination.
Dreams, illusions, like flowers in the sky—
How can they be worth grasping?
Gain and loss, right and wrong–
Abandon these at once.
If your eyes are open
Dreams will naturally cease.
If the mind makes no distinctions,
All dharmas are of One Suchness.
In the profound essence of this Suchness,
One abandons all conditioning.
Beholding the myriad dharmas in their entirety
Things return to their natural state.
As all grounds for distinction vanish,
Nothing can be compared or described.
When what is still moves, there is no motion;
When what is moving stops, there is no stillness.
Since two cannot be established,
How can there be one?
Reaching the ultimate,
Rules and measures are nonexistent.
Achieving a mind of impartiality,
All striving comes to an end;
Doubts are completely cleared,
In right faith the mind is set straight.
Nothing to linger upon,
Nothing to remember.
Clear, empty, and self-illuminating,
The mind exerts no effort.
This is beyond the sphere of thought,
Which reason and feeling cannot fathom.
In the Dharma Realm of True Suchness,
There are neither self nor others.
To reach accord with it at once
Just practice non-duality.
Non-duality embodies all things,
As all things are inseparable.
The wise everywhere
All follow this teaching.
The Way transcends time and space —
One thought for ten thousand years.
Being nowhere yet everywhere,
All places are right before your eyes.
The smallest is the same as the largest,
In the realm free of delusions.
The largest is the same as the smallest;
No boundaries or marks can be seen.
Existence is precisely nonexistence,
Nonexistence is precisely existence.
If you cannot realize this,
Then you should change your ways.
One is everything;
Everything is one.
If you can realize this,
Why worry about not reaching perfection?
Trust in the non-duality of mind;
Non-duality results from trust in mind.
Beyond words and speech,
It is neither past, present, nor future.僧璨大師

至 道 無 難 ， 唯 嫌 揀 擇 。
但 莫 憎 愛 ， 洞 然 明 白 。
毫 釐 有 差 ， 天 地 懸 隔 。
欲 得 現 前 ， 莫 存 順 逆 。
違 順 相 爭 ， 是 為 心 病 。
不 識 玄 旨 ， 徒 勞 念 靜 。
圓 同 太 虛 ， 無 欠 無 餘 。
良 由 取 捨 ， 所 以 不 如 。
莫 逐 有 緣 ， 勿 住 空 忍 。
一 種 平 懷 ， 泯 然 自 盡 。
止 動 歸 止 ， 止 更 彌 動 。
唯 滯 兩 邊 ， 寧 知 一 種 。
一 種 不 通 ， 兩 處 失 功 。
遣 有 沒 有 ， 從 空 背 空 。

多 言 多 慮 ， 轉 不 相 應 。
絕 言 絕 慮 ， 無 處 不 通 。
歸 根 得 旨 ， 隨 照 失 宗 。
須 臾 返 照 ， 勝 卻 前 空 。
前 空 轉 變 ， 皆 由 妄 見 。
不 用 求 真 ， 唯 須 息 見 。
二 見 不 住 ， 慎 勿 追 尋 。
纔 有 是 非 ， 紛 然 失 心 。
二 由 一 有 ， 一 亦 莫 守 。
一 心 不 生 ， 萬 法 無 咎 。
無 咎 無 法 ， 不 生 不 心 。
能 隨 境 滅 ， 境 逐 能 沈 。
境 由 能 境 ， 能 由 境 能 。
欲 知 兩 段 ， 元 是 一 空 。
一 空 同 兩 ， 齊 含 萬 像 。

不 見 精 粗 ， 寧 有 偏 黨 。
大 道 體 寬 ， 無 易 無 難 。
小 見 狐 疑 ， 轉 急 轉 遲 。
執 之 失 度 ， 必 入 邪 路 。
放 之 自 然 ， 體 無 去 住 。
任 性 合 道 ， 逍 遙 絕 惱 。
繫 念 乖 真 ， 昏 沉 不 好 。
不 好 勞 神 ， 何 用 疏 親 。
欲 趣 一 乘 ， 勿 惡 六 塵 。
六 塵 不 惡 ， 還 同 正 覺 。
智 者 無 為 ， 愚 人 自 縛 。
法 無 異 法 ， 妄 自 愛 著 。
將 心 用 心 ， 豈 非 大 錯 。
迷 生 寂 亂 ， 悟 無 好 惡 。
一 切 二 邊 ， 良 由 斟 酌 。

夢 幻 空 花 ， 何 勞 把 捉 。
得 失 是 非 ， 一 時 放 卻 。
眼 若 不 睡 ， 諸 夢 自 除 。
心 若 不 異 ， 萬 法 一 如 。
一 如 體 玄 ， 兀 爾 忘 緣 。
萬 法 齊 觀 ， 歸 復 自 然 。
泯 其 所 以 ， 不 可 方 比 。
止 動 無 動 ， 動 止 無 止 。
兩 既 不 成 ， 一 何 有 爾 。
究 竟 窮 極 ， 不 存 軌 則 。
契 心 平 等 ， 所 作 俱 息 。
狐 疑 盡 淨 ， 正 信 調 直 。
一 切 不 留 ， 無 可 記 憶 。
虛 明 自 照 ， 不 勞 心 力 。

非 思 量 處 ， 識 情 難 測 。
真 如 法 界 ， 無 他 無 自 。
要 急 相 應 ， 唯 言 不 二 。
不 二 皆 同 ， 無 不 包 容 。
十 方 智 者 ， 皆 入 此 宗 。
宗 非 促 延 ， 一 念 萬 年 。
無 在 不 在 ， 十 方 目 前 。
極 小 同 大 ， 妄 絕 境 界 。
極 大 同 小 ， 不 見 邊 表 。
有 即 是 無 ， 無 即 是 有 。
若 不 如 是 ， 必 不 須 守 。
一 即 一 切 ， 一 切 即 一 。
但 能 如 是 ， 何 慮 不 畢 。
信 心 不 二 ， 不 二 信 心 。
言 語 道 斷 ， 非 去 來 今 。

Ten Precepts for the Mind 一心戒文

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1. From the profound and wondrous original nature which is eternal, never give rise to  views of death or extinction. This is the precept of No Killing.
2. From the profound and wondrous original nature which is ungraspable, know that one  can possess nothing. This is the precept of No Stealing.
3. From the profound and wondrous original nature which is without attachment, desire  nothing. This is the precept of No Sexual Conduct.
4. From the profound and wondrous original nature which is indescribable, utter no  words. This the precept of No Lying.
5. From the profound and wondrous original nature which is pure and clear, never give rise to ignorance. This is the precept of No Intoxicants.
6. From the profound and wondrous original nature which is flawless, speak of no faults.  This is the precept of No Publicizing People’s Faults.
7. From the profound and wondrous original nature which is impartial, make no distinction between self and others. This is the precept of No Bragging And Slandering.
8. From the profound and wondrous original nature which is universal, raise no selfish thought. This is the precept of No Greed.
9. From the profound and wondrous original nature which has no self, do not mistake the ego as real. This is the precept of No Anger.
10.From the profound and wondrous original nature that is one-suchness, have no dualistic view of buddha vs. sentient beings. This is the precept of Not Defaming the Three Jewels.一、於自性靈妙常住法中，不生斷滅之見，名不殺生。
二、於自性靈妙不可得法中，不生可得之念，名不偷盜。
三、於自性靈妙無著法中，不生愛著之念，名不淫欲。
四、於自性靈妙不可說法中，不說一字，名不妄語。
五、於自性靈妙本來清淨法中，不生無明，名不飲酒。
六、於自性靈妙無過患法中，不說過罪，名不說過。
七、於自性靈妙平等法中，不說自他，名不自讚毀他。
八、於自性靈妙真如週遍法中，不生一相慳執，名不慳貪。
九、於自性靈妙無我法中，不計實我，名不瞋恚。
十、於自性靈妙一如法中，不起生佛二見，名不謗三寶

The Heart of Prajna Paramita Sutra with Annotation般若波羅蜜多心經

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Namo Fundamental Teacher Shakyamuni Buddha

Sutra Opening Gatha

The Dharma, infinitely profound and subtle,

Is rarely encountered even in a million kalpas.

Now we are able to hear, study, and follow it,

May we fully realize the Tathagata’s true meaning.

The Heart 1 of Prajna 3 Paramita 4 Sutra 2

Bodhisattva 5 Avalokiteshvara 6,

while deeply immersed 7 in prajna paramita,

clearly perceived the empty nature 8 of the five skandhas 9,

and transcended all suffering.

Shariputra 10! Form is not different from emptiness,

emptiness is not different from form.

Form is emptiness, emptiness is form.

So it is with feeling, conception, volition, and consciousness.

Shariputra! All dharmas 11 are empty in character;

neither arising nor ceasing 12,

neither impure nor pure,

neither increasing nor decreasing.

Therefore, in emptiness, there is no form;

there is no feeling, conception, volition, or consciousness 13;

no eye, ear, nose, tongue, body, or mind;

no form, sound, smell, taste, touch, or dharmas 14;

no realm of vision, and so forth,

up to no realm of mind-consciousness 15;

no ignorance or ending of ignorance, and so forth,

up to no aging and death or ending of aging and death 16.

There is no suffering, no cause, no extinction, no path 17.

There is no wisdom and no attainment 18.

There is nothing to be attained.

By way of prajna paramita 19,

the bodhisattva’s mind is free from hindrances.

With no hindrances, there is no fear 20;

freed from all distortion and delusion,

ultimate nirvana is reached.

By way of prajna paramita,

Buddhas 21 of the past, present, and future

attain anuttara-samyak-sambodhi 22.

Therefore, prajna paramita

is the great powerful mantra,

the great enlightening 23 mantra 24,

the supreme and peerless mantra.

It can remove all suffering.

This is the truth beyond all doubt.

And the prajna paramita mantra is spoken thus:

Gate gate paragate parasamgate bodhi svaha 25.

1. Heart Sutra. The short title of this most popular and important sutra. It contains the very essence of the vast body of wisdom teachings (prajna-paramita sutras) in Buddhism.

2. sutra 佛經. A Buddhist scripture containing the dialogues or discourses of the Buddha.

3. prajna 般若. Great transcendental wisdom; wisdom from understanding the truth; wisdom of understanding the empty nature of the ‘self’ and all phenomena; wisdom that can overcome birth-and-death and all suffering, and enlighten all beings.

4. paramita 波羅蜜多. Perfection, the practice that can bring one to liberation. Literally, “to the other shore.” To become a buddha, the bodhisattva practices the six paramitas: perfection of charity (dana), moral conduct (sila), tolerance (ksanti), diligence (virya), meditation (dhyana), and, most important of all, wisdom (prajna).

5. bodhisattva 菩薩. One who, with infinite compassion, vows to become a buddha and to liberate countless sentient beings. A bodhisattva practices all six paramitas (perfections), but it is the prajna paramita that ultimately brings true liberation. Bodhi: enlightenment, to awaken. Sattva: sentient beings, beings with consciousness.

6. Avalokitesvara 觀自在,觀世音. This bodhisattva is considered the embodiment of the Buddhist virtue of compassion. Known as Guanyin in Chinese, this is the most beloved bodhisattva in Asia. The name means “perceiver of cries of the world” and “unhindered perceiver of the truth.” Thus this bodhisattva is able to help all sentient beings.

7. deeply immersed. Deep in the practice and understanding of the profound prajna paramita. It is not enough to understand prajna intellectually; one must practice it with the whole body and mind. Here ‘deeply’ means the understanding of not only the empty nature of the ‘self’ but also of all phenomena.

8. empty nature 空. Both the self and all phenomena are without independent existence or inherent, fixed characteristics. They are impermanent, mutable and mutually dependent; their individuality is in appearance only. Buddhism provides us with several classifications of phenomena to help us understand how ordinary people perceive the world. They are: the five skandhas, the twelve bases, and the eighteen spheres (see below). However, our perceptions of the world are founded on ignorance; therefore, these constructions are ultimately empty.

9. five skandhas 五蘊. Five aggregates—form, feeling, conception, volition, and consciousness (色受想行識). Form refers to our body or the physical world, the other four are of the mind. Ordinary beings see themselves as composed of these aggregates. When we analyze them deeper, we find no real substance.

10. Sariputra 舍利子,舍利弗. (Pronounced Shariputra). A senior disciple of the Buddha, known for his wisdom.

11. dharmas 法. “Dharma” (capitalized) means the Buddha’s teaching,the Law, the Truth; “dharmas” means things, phenomena.

12. neither arising … nor decreasing. By understanding the mutual dependencies and inter-connections of all things, one realizes that all creation and destruction, birth-and-death, good and bad, more and less, etc., exist in appearance only.

13. no form, feeling … This negation of the five skandhas is to point out that the superficial appearance and characters we are familiar with actually have no intrinsic substance. Form (physical matter) is energy, its appearance is an illusion of the perceiver; feelings are subjective; conceptions are mind-made; volition (will or intent which leads to action); and what we call consciousness are streams of thought based on deluded understanding of reality. There is no “self” to be found in form, feeling, conception, volition, or consciousness.

14. no eye, ear…or dharmas. Negation of the twelve bases (of consciousness) (十二處) which include six senses (六根) and six sense objects (六塵). The six senses are used to perceive the six sense objects and the result is our conception of the world. The six sense objects are also known as six dusts in Buddhism.

15. no realm of vision … no realm of mind-consciousness. Negation of the eighteen spheres (十八界), six senses, six sense objects, and six types of consciousness, that of vision, hearing, olfaction, taste, touch, and mind-consciousness. The eighteen spheres represent the way the deluded mind perceives and divides the world, and prevents us from seeing the unity and equality of all things.

16. no ignorance … no ending of aging and death. The twelve links of dependent origination (十二因緣) explain the process of the rebirth cycle. They are ignorance→ intentional action→ consciousness→ mind and form→ six senses→ contact→ feeling→ craving→ grasping→ being→ birth→ old age and death. However, from the view of absolute reality, the twelve links and their elimination (ending of …, which is needed to gain liberation from rebirth), are also empty. In fact, what we perceive as birth-and-deaths are actually delusions, so suffering is also empty.

17. no suffering, no cause, no extinction, no path. Since suffering is produced by ignorance and delusion, it is empty. The emptiness of suffering, cause of suffering, extinction of suffering, and the path is a higher understanding of the Four Noble Truths.

18. no wisdom and no attainment. Negation of the bodhisattva’s practice, in this specific case, wisdom. Wisdom overcomes ignorance and delusion. Since delusions are empty, so is wisdom. Nothing (which we do not already have) is gained by liberation. Buddha teaches that once we get to the other shore, there is no need to carry around the raft (the teaching) that got us there. The preceding three annotations are about letting go of the “rafts” of the “Three Vehicles”.

19. by way of prajna paramita… By the practice and profound understanding of the empty/interconnected/equal nature of all dharmas, which is prajna wisdom, one’s mind becomes freed from all delusions and abides in absolute peace and absolute bliss. This is called attaining nirvana.

20. there is no fear. Fear comes from misunderstanding and ignorance. With prajna wisdom, all fear is removed.

21. buddhas. “The enlightened one.” There are many buddhas in the past, present, and future; all sentient beings can become buddhas by practicing prajna paramita.

22. anuttara-samyak-sambodhi. Anuttara: unsurpassed. Samyak sambodhi: right and comprehensive understanding (complete enlightenment). Unsurpassed complete enlightenment is the state of a buddha.

23. powerful, enlightening…. True wisdom liberates and empowers us. There is no higher wisdom than prajna, nothing can compare to it. There is no higher bliss than what prajna can bring.

24. mantra. “True words”, also a short phrase that contains much meaning. Mantras are usually left untranslated.

25. gate gate paragate parasamgate bodhi svaha. This mantra basically means: go, go, go beyond, go completely beyond to complete enlightenment.觀自在菩薩。行深般若波羅蜜多時。照見五蘊皆空。度一切苦厄。舍利子。色不異空。空不異色。色即是空。空即是色。受想行識。亦復如是。舍利子。是諸法空相。不生不滅。不垢不淨。不增不減。是故空中無色。無受想行識。無眼耳鼻舌身意。無色聲香味觸法。無眼界。乃至無意識界。無無明。亦無無明盡。乃至無老死。亦無老死盡。無苦集滅道。無智亦無得。以無所得故。菩提薩埵。依般若波羅蜜多故。心無罣礙。無罣礙故。無有恐怖。遠離顛倒夢想。究竟涅槃。三世諸佛。依般若波羅蜜多故。得阿耨多羅三藐三菩提。故知般若波羅蜜多。是大神咒。是大明咒。是無上咒。是無等等咒。能除一切苦。真實不虛。故說般若波羅蜜多咒。即說咒曰。揭諦揭諦。波羅揭諦。波羅僧揭諦。菩提薩婆訶。

Pilgrimage to Chung Tai Monastery中台禪寺朝聖之旅

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My Pilgrimage Experience to Chung Tai Monastery
by Robert King

Following is the most important and vivid realizations I experience on my trip to Taiwan and Chung Tai Monastery.

As I undertake the process of writing my pilgrimage experience, I contemplate the time I spend in Taiwan viewing different monasteries, and meeting Dharma masters and lay Buddhist practitioners. The more I think of my trip, the more I find my thoughts gravitate towards a few specific experiences. Mostly I think of the few occasions that I am privileged enough to see the Grand Master Wei Chueh.

Grand Master Wei Chueh is a man who is small in physical stature, but his energy and charisma are larger than life. The instant I first see him, I know I am in the presence of a true Zen master.

Although my encounters with the Grand Master are few and relatively brief in duration, I learn a great deal about practicing Zen from him. By observing the Grand Master, I can see that his mind is completely calm and he is mindful and deliberate in taking every action. It strikes me that the Grand Master is constantly practicing Zen.

For me Zen Buddhism is about practicing, not about theorizing or philosophizing. Grand Master Wei Chueh practices the middle way every second. He directly expresses his true nature in every action.

As a result of observing the Grand Master, I am inspired to practice Zen diligently. The fact that he can practice with such vigor makes me realize I have no excuse not to practice with intensity.

There are instances that I feel unmotivated to practice. In those instances, I remind myself of how the Grand Master practices. By thinking of the Grand Master’s practice, I suddenly become motivated to act.

Partaking in the pilgrimage to Chung Tai monastery and meeting Grand Master Wei Chueh and the other Dharma practitioners revitalizes my goals and commitments pertaining to my Zen practice. I commit to calming my mind, being mindful in my actions, letting go of my egotistical notions, and practicing Zen with robust effort—in each moment of my life.

 

Lay Bodhisattva Precept Ceremony
by Darlene Cioffi-Pangilla (Chuan Ling)

As I write this, it has been just about one year (May 2005) since I had the privilege of going to Chung Tai Chan Monastery to take the Lay Bodhisattva precepts. Little did I know what I was getting into. I quickly realized that this event was no joke. It was going to be a serious and important step in my life.

Master Jian Pin, then abbess at Buddha Gate, prepared us well. Her steadfast support and faith in me, personally gave me the strength to face my doubts, my lack of faith in myself, my feeling of not being worthy enough to take such a big step in my spiritual practice.

The five or so days of preparation at Chung Tai, before the precepts were finally given, were filled with frustration for me:

the weather – thunder, lightening, torrential rains that we had to navigate through.

the language – just being present to the liturgy while trying to keep the ear-piece in place to be able to catch the simultaneous translation and always feeling details were missing for knowing where to be and when.

the etiquette – seemingly always behind yet trying my best to catch the cues as to how and when to bow, kneel, stand up, and how to properly put on and take off our robes.

When the day came for taking the precepts, everything seemed to fall into place. Thanks to Master Jian Pin’s all night effort, we had the complete liturgy in our hands and we were able to follow the ceremony. The simultaneous translation was invaluable.

However, as the three Precept Masters, who presided over the ceremony, completed the transmission of the precepts, something transformed inside of me. The Truth within me had been touched. There was (and continues to be) a sense of inner calm and elation at the same time. I now have a deeper sense of commitment to the bodhisattva way; a deeper connection with Chung Tai, Buddha Gate, and to my dharma sisters and brothers, who were there for me in this very special experience. My life has been renewed.

Amitofo. In profound gratitude.

Reflection on the Chan Seven Retreat at Chung Tai Chan Monastery
by Peggy Bryant

“Have a cup of tea” said Abbot Jian Deng. So went the tea ceremony to open the Chan Seven Retreat a couple of weeks ago. This was my second Zen Seven at Chung Tai. The Abbot explained that the purpose of the Zen Seven is to realize our true awakened minds, to know WHO is drinking this tea. Do we know who we are? Are we the master of our minds? In what do we take refuge?

Taken from a well-known Zen koan, “Have a cup of tea” was to symbolize the theme of the retreat. As I sat there at the tea ceremony, I thought, oh I know what this means, we need to know ourselves. As the retreat got underway, however, and the busy everyday mind was tamed and made clearer by the rigorous schedule of meditation, dharma lectures, formal meals and chanting, I realized that my earlier thoughts about “have a cup of tea” were pretty superficial and that an important meaning and deeper lesson awaited me.

The dharma talks by the Grand Master and Abbot Jian Deng built on the theme of the mind ground dharma. Again and again we were asked “Where is your mind?”, “Who is it that is feeling this pain/discomfort?”, and remember always to “Dwell in your awakened mind”. During meditation, we were to “let go” of everything and focus on the clear mind. How do I let go, I asked myself. I worked very hard on this. After the retreat, we were told to “pick up” the activities of our conventional lives and still we need to dwell in our clear mind. “Don’t waste your time” the Grand Master admonished. I admit I grew restless and tired during some of these dharma lectures because they were too long, much longer than I was used to, and repetitive. Where was my mind?

The retreat and its message had quite an impact on me. When I arrive back at home in the San Francisco Bay Area I felt like a different, changed person. I found something. I now understand more deeply what it means to know where my mind is, how to dwell in my clear mind. I have a deeper sense of paying attention to what I am doing at the moment, to focus, to keep a clear mind, to avoid unnecessary and wandering thoughts. It’s hard to change habits in everyday life, but I feel inspired to work on mindfulness, to be aware of where my mind is. My true awakened mind, that is my refuge……Have a cup of tea!

Impressions and Reflections
by Tony Khoury

I remember very well the time I spent at Chung Tai in Puli, Taiwan. Chung Tai became a home to me for about six weeks between June and August 2007. I came to know several Masters, nuns as well as monks and I was fortunate enough to be the tutor to some. My students showed interest in learning about different subjects and expressed their gratitude for my contribution to their knowledge by presenting me with gifts. I learned the value of humility, generosity, and respect just by observing my students.

In order to make my stay at Chung Tai meaningful and productive Master Jian Zhong asked me to follow a schedule whereby I do sitting meditation for two hours every day. It seemed to me to be too excessive at the beginning, but by the end of the first week I was thirsty for more. If it was not for my other responsibilities during the afternoons I would have spent two more hours meditating. Meditation helped me see inwardly. It also helped me relax so that I was able to think more clearly and get rid of some of my mental anger. I also slept better.

Chung Tai houses some of the unique Buddhist art in the world. Its library contains some of the old and very valuable books on Buddhism. The Jade room is magnificent. The Pagoda is a masterpiece. I was impressed by the beauty of all the treasures around me. One drawing, though, impressed me so much that it became embedded in my mind. It was among several drawings hanging on the wall in the big hallway. It showed a monk with thick eyebrows facing a wall in meditation. I was fortunate enough to read this Monk’s book “The Zen teaching of Bodhidarma”. What Bodhidrama taught me is diligence. He is by far my favorite Buddhist Monk ever. The story of his travel to china to teach the Way is legendary, but then he is a legendary figure who walked in our lives with one shoe in the grave and the other on his shoulder.

Chung Tai’s hospitality, generosity, and kindness are LEGENDARY. There is truly nothing like it.

[:zh]

中台禪寺朝聖之旅

Robert King

 

以下是我到台灣中台禪寺朝聖最重要而深刻的體悟。

著手撰寫朝聖體驗之際，我回想著拜訪各地禪寺、訪問法師與在家居士的時光。多次檢視這段旅程，愈是將思緒沈澱於幾項特殊的經歷。最常想起的是有幸見到惟覺老和尚的幾次場合。

惟覺老和尚的個子不高，但他散發著令人贊嘆的活力與感召力。第一次看到老和尚，就知道眼前正是一位名符其實的禪師。雖然受教於老和尚的時間不長、次數不多，但我從老和尚身上學到了很多禪法。我觀察老和尚，發現老和尚的心是完全平靜的，舉止間念念分明而從容。頓時我發覺老和尚的每一個當下都是禪。

對我而言，禪宗是要實踐的，而不是推理或思辨。惟覺老和尚時時刻刻行於中道，動靜間顯現出清淨自性。

老和尚的言行激勵我要精進禪修。老和尚禪修的精神，讓我覺得自己沒有藉口不認真修行。

偶爾我會覺得怠惰於修行，那時我就會提醒自己老和尚是如何的精進。只要想到老和尚，我馬上就有了動力。

參加中台禪寺朝聖之旅、受教於惟覺老和尚及其他法師，重振了我禪修的目標和決心。我發願要安住心念、時時提起覺性、放下我執、堅定地在生命中的每一個當下禪修。

 

受在家菩薩戒

Darlene Cioffi-Pangilla (Chuan Ling)

 

　　執筆的一年前左右 (2005年5月)，我有幸前往中台禪寺受在家菩薩戒。事前我不太清楚所要面對的事。但我很快地瞭解這不是開玩笑的。它是我人生中嚴肅且關鍵的一步。

佛門寺見品法師為我們做了周全的準備。師父給我穩固的支持與信任，讓我得以面對自己的困惑,包括對自己缺乏信心、覺得自己不夠資格在修行的路上踏出這一大步。

受戒前五天左右，我在中台禪寺預做準備，面臨了以下挫折：

天氣：需要在閃電、打雷和傾盆大雨間行進

語言：為了跟上儀規，要調整耳機的位置才能聽到同步翻譯，總覺得錯過了時間或地點等細節

行儀：行動好像總是落後，但我仍盡力依照指示的方式和時間問訊、禮拜、起立、正確地穿脫海青

受戒當天，一切似乎都已到位。感謝見品法師整夜的努力，讓我們人手一冊在法會上可以依循的儀規。感謝見品法師提供了寶貴的同步翻譯。

三師和尚正授在家菩薩戒後，我的內心有了轉變。我的真心被觸動了，內心的平靜與法喜同在，至今未歇。我現在對於行菩薩道有了更深的信念；與中台禪寺、佛門寺、及同我共度這個殊勝體驗的師兄、師姐們有了更深的連結。我有了新的生命。

阿彌陀佛。至誠感謝。

 

中台禪寺禪七心得
Peggy Bryant

 

見燈法師說：「請喝茶。」幾周前，起七茶會為精進禪七揭開了序幕。這是我第二次在中台禪寺打禪七。主七和尚開示說，打禪七的目的是要明心見性，知道究竟是誰在喝茶。我們知道自己是誰嗎?我們是自心的主人嗎?我們皈依了什麼?

「喝茶」代表了禪七的主旨，它出自一個著名的禪宗公案。我在茶會上以為我知道這是什麼意思了，我們必須認清自己。然而在禪修進行期間，平日生活中忙碌的心被馴服了，密集的禪坐、佛法開示、過堂用齋、誦經，讓自心更清淨。我這才領悟到自己先前對喝茶的想法太過膚淺，它有更重要的意義和更深的課題等著我去發掘。

老和尚與見燈和尚的開示以明心見性為主題。我們一次次被問到「你的心在哪裏?」、「感覺疼痛與不安的是誰?」，同時要記得隨時「安住身心」。禪坐時教我們要放下所有事情，專注於清淨心。我問自己該如何放下。這一點我非常用功。禪七之後，我們得要重拾世俗的生活，而且必須安住於清淨心。老和尚告誡我們「不要浪費自己的時間。」我承認佛法開示有時讓我感覺焦躁、困倦，因為時間很長，長過我所能忍受，而且會有重複。我的心在哪裏?禪七和它帶來的啟示對我相當有影響力。當我回到舊金山灣區，覺得自己變成了一個不同的人。我發現了一些事。現在我更能瞭解找到真心的意義、以及如何安住於清淨心。我更深刻地體悟要如何專注於當下的事情、集中精神、保持清淨心、避免不需要或散亂的心念。

要改變日常生活習慣並不容易，但我受到了啟發要守住正念、關照真心。我了悟的真心，就是我的皈依……請喝茶!

 

心得回響

Tony Khoury

我對在台灣埔里中台禪寺度過的時光記憶猶新。2007年6月到8月約六周期間，中台禪寺就是我的家。我在這裏認識了許多法師，有比丘也有比丘尼，很榮幸地可以擔任其中一些法師的教師。我的學生們對各個科目都很有興趣，為了感謝我來此教書，他們還贈送了禮物給我。從我的學生身上，我學到了謙遜、寬容與尊重的可貴。為了讓我在中台禪寺停留期間更有意義、更有收獲，見中法師 要我每日在固定時間禪坐兩小時。起初我覺得負荷太重，但在第一周的最後幾天，我已渴望能有更多時間靜坐。要不是我有其他職責，我願意每天下午多花兩個小時靜坐。靜坐有助於向內觀察自心。靜坐也幫助我放鬆，讓我可以思考得更透徹，並放下我的瞋心。我也睡得更好了。

中台禪寺收藏了一些獨特的佛教文物。圖書館有許多佛教的珍貴古籍。十八羅漢殿宏偉莊嚴。藥師七佛塔乃經典傑作。身旁的珍貴寶藏令我印象深刻。然而其中一幅畫作深深烙印在我心底。那幅畫與其他幾幅畫一起掛在一個大穿堂的牆上。畫中一位濃眉的和尚面壁靜坐。我有幸讀到有關這位法師的著作«The Zen Teaching of Bodhidarma 。達摩祖師教給我的是精進。達摩祖師是我目前為止最景仰的法師。他長途跋涉到中國傳法的故事是個傳奇，後來他自己成為了一個傳奇人物，他留了一隻鞋子在墳墓裏，而將另一隻鞋掛在肩上離開中土。

中台禪寺的好客、慷慨與慈悲也是傳奇，真正是獨一無二的。[:]

Bodhi Seeds Class菩提子兒童禪修班

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Empty Nature
by Tiffany Zheng (Chuan Ren)

In class today, we learned about the sage, Subuti. The abbess told us a story about how Subuti realized the truth of “Empty Nature.” The Buddha was returning from his recent trip to heaven, where he had been giving dharma talks to his mother and other heavenly beings. After three months, the Buddha decided it was time to go back. All the Buddha’s followers wanted to welcome the Buddha back to Earth. So they arranged a party. At that time, the wise sage, Subuti, was meditating in a cave on Ling Mountain. When he heard the news of the Buddha returning, he also wanted to welcome the Buddha. However, he suddenly realized that Buddha’s dharma body is everywhere and that all the followers were only welcoming Buddha’s physical body. Because of that, Subuti stayed on the mountain. When Buddha set foot on Earth, a nun ran up to him and exclaimed that she was the first one to welcome the World Honored One back to Earth. However, the Buddha told her that she was just the first one to welcome his physical body. The one who really welcomed him was Subuti because he realized the truth of empty nature.

During class time, we all practiced meditation. For the activity, we made sculptures out of play-dough. Our topic was meditation. We had a great time in class today!

Charity
by Tiffany Zheng (Chuan Ren)

Last Saturday, at kids class, I learned that you can give away poverty and obtain wealth by performing charity. I also heard a story about an old lady that worked for a cruel master. One day, when she was filling a pitcher with water from the river, the sage, Katayana passed by and saw the old lady. He was compassionate and wanted to help her. So, he went up to the lady and asked her if she wanted to sell her poverty. She was deeply surprised, so the sage told her to fetch some water and offer it to him sincerely. The lady did as he said and that night, she passed away and was reborn in heaven. From this story, I can learn that you must be generous to obtain what you want.

A few days ago, I helped some friends by giving them band-aids when they hurt themselves. I also always give my friends at school a share of my cookie or dessert (if I have any). Sometimes I buy my friends cookies from the school cafeteria. Another thing is that, every day, after school, I clean my lunch thermos by myself, which saves my mom from more work. Sometimes I also do my own laundry and wipe the tables by myself.

Today, at kids class, I learned the importance of moral conduct. The precepts include, no killing, stealing, or lying. I promote these precepts by being a vegetarian and by taking things only if I have permission. I am also honest.

Another important thing I learned is the proper way to eat. I practiced this lesson at lunch and dinner. Over the week, I look forward to using the lessons I learned today in my daily.

A Mother’s Day Poem 
by Milan (Chuan Qien)

My Mom
You are nice as a leaf.
I love you more than a diamond ring.
Your heart is as pure as a lotus flower.
I love you so much.

 

空性

Tiffany Zheng(Chuan Ren)

 

今天在課堂上學到了須菩提尊者的故事。住持法師告訴我們菩提尊者怎麼悟到空性。佛陀去天界為母親和其他天人說法，三個月後決定返回世間，佛陀的弟子準備舉辦一個盛會迎接佛陀。這時須菩提在靈鷲山的石洞裏靜坐，他聽到佛陀要回來的消息，也想去迎接佛陀。但是刹那間尊者悟到，佛陀的法身無所不在，其他佛弟子要去迎接的只是佛陀的肉身，於是須菩提尊者決定留在山上。當佛陀返回世間時，一位比丘尼迎向佛陀，宣稱他是第一個迎接世尊的人。佛陀告訴這位比丘尼，她是第一個迎接佛陀色身的人，真正第一個迎接佛陀的是瞭解什麼是空性的須菩提尊者。

堂課上我們練習了禪坐，還用黏土製作玩偶。我們的主題是禪坐。今天的課真是有趣。

 

 

布施

Tiffany Zheng (Chuan Ren)

我在上個星期六的兒童禪修班學到，布施可以不再貧窮、而且得到財富。我也聽到了一位老太太的故事。老太太為一位刻薄的僱主工作，有一天她正要去河邊打水，嘉他也那（Katayana）尊者經尊者經過河邊看到了老太太。尊者十分慈悲，想要幫助老太太，於是尊者向前問老太太是否想把她的貧窮賣掉。老太太非常驚訝。聖者要老太太去拿一點水供養聖者，老太太就照著做。當天晚上，老太太就過世投胎到天界了。這個故事告訴我，慷慨布施才會心想事成。
幾天前，我的朋友們受傷了，我就把 OK繃給他們。我在學校常常跟朋友分享餅乾或甜點（如果我有的話）。有時候我在學校餐廳買餅乾請同學吃。還有一件事，我每天放學會自己把中餐的保溫餐盒洗好，減少媽媽的工作。我時候我會自己洗衣服、擦桌子。
今天我在兒童禪修班學到了戒行的重要。我們應該守的戒包括不殺生、不偷盜、不說謊。我守戒的方法是: 我吃素食，而且只在得到允許後才拿別人的東西。我也很誠實。
我還學到另一個重要的事情, 就是適當用餐的方法，我在中餐和晚餐時練習這門課。這個星期，我希望把今天學到的事用在日常生活中。

 

 

母親節的詩

Milan(Chuan Qien)

我的媽媽

您像樹葉一樣美好。

我對媽媽的愛，勝過我對鑽戒的愛。

您的心像蓮花一樣純淨。

我是多麼的愛您。

 

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Six Paramitas Mountain Pilgrimage

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Mountain pilgrimage is a diligent practice of body and mind; with the head and four limbs touching the ground, one prostrates every three steps. The mouth recites the Buddha’s name; the mind also recites the Buddha’s name. By being diligent in body, speech, and mind, we eradicate karmic obstacles and transform karma; then blessings and wisdom will increase and everything will be auspicious.

Most people think that Buddhism is just a spiritual reliance and do not know that the foundation of Buddhism is this very mind. The most important thing in practicing Buddhism is to have the right resolve, give rise to a mind of compassion, a bodhi mind, a diligent mind, a mind of great vow. Conventional truth also needs resolve, but its aim is no less than to become rich, to obtain fame, wealth, and sex. Practicing Buddhism is completely different as its aim is to attain the fruit of buddhahood and the merits of the bodhisattva. When the resolve is great, merits are naturally inconceivable.

Mountain pilgrimage is a very meaningful practice; it is a practice that fulfills the six paramitas—charity, precepts, tolerance, diligence, meditation (samadhi), and prajna wisdom. The bodhisattva cultivates the six paramitas and myriad conducts; therefore, cultivating the six paramitas is the bodhisattva way. The meaning of practicing mountain pilgrimage is profound and far reaching; it benefits self and others, helps to extinguish vexations, to attain enlightenment, and resolves to attain nirvana. If we do not know to make a good resolve in our mountain pilgrimage, it is just like doing routine tasks, exercising, having fun with others, or sightseeing. That is not true and proper mountain pilgrimage and does not have great merits.

Charity (Dana) Overcomes Vexations

The first of the six paramitas is charity. Why must we practice charity? Charity is to “give”(renounce). Our mind is filled with vexations and attachments, like carrying some baggage; if we have a mind of giving, we can overcome these vexations and attachments. There is “supreme giving” “middle giving” and “small giving.” Their merits and retributions are different. It is not easy to give up things, therefore we must begin by
fulfilling the practice of “charity.”

“Supreme giving” is to give up all our possessions on earth such as our spouses, children, parents, land, and dwelling. In the past, when Shakyamuni Buddha cultivated the bodhisattva way in order to attain enlightenment and liberate sentient beings, he gave of his skin as paper, his bones as pen, his blood as ink, and even his head, eyes, and brain. Only those who have truly given rise to the supreme bodhi mind can practice such “supreme giving.” Most people cannot achieve this.

If we can give up everything, our karmic obstacles will be eradicated, because karmic obstacles generate from our physical body; our physical body is created from our attachments, and these attachments are the result of our mind’s creation and discriminations. Therefore, if we have a mind of “supreme giving,” of relinquishing our body, naturally, we will not have any attachments. With no attachments, we will have no delusive thoughts. With no delusive thoughts, we will not have karmic obstacles. If we can relinquish everything, we will realize the unconditioned dharma. This is the aim of practicing Buddhism. “Supreme giving is like having a torch before us.” If we can relinquish all our vexations and attachments, see everything with total clarity, it is like having a torch in front of us, illuminating all things, then we can see all things clearly and will certainly not lose our way.

What is “middle giving”? For example, if we have ten million dollars in the bank and took out one or two million, or half of it and donated it to others, that is not “complete” giving. We should practice the Way, meditate, listen to the Dharma as well as practice charity; cultivating these virtues and merits will increase our blessings and wisdom. When our blessings and virtues increase, we should also do some work for society. Because of blessings and merits, our path becomes brighter and brighter, and blessings will increase more and more. After earning money we should continue to practice charity, make offerings, and cultivate all kinds of good deeds. This is “middle giving.” Therefore, “middle giving is like having a torch next to us.” If we give one measure we will reap one measure; if we given ten measures we will reap ten measures, and gradually relinquish our greed and attachments. Yet, we still have many ingrained bad habits and have not totally renounced our attachments. But our wisdom gradually unfolds. It is like having a torch next to us, but it is not as bright as having a torch in front of us.

“Small giving” is when we have ten million dollars, only give ten thousand dollars and ask the Buddha and bodhisattvas to bless us and our family, hoping for response and psychic powers, for our luck to turn around, for our studies, career, and finances to be favorable. This is like doing business with the Buddha and bodhisattvas and setting conditions. This is “small giving” The aim of this type of resolve is not to cultivate the Way or benefit sentient beings; it is only done for the self. The charitable mind is not sincere or generous enough, giving only because of greed and attachment. This type of giving lacks wisdom. Therefore, “Small giving is like having a torch behind us.” It lacks the light of wisdom, with only darkness before us; we cannot see the bodhi mind, nirvana mind, and the truth of causality and birth and death. When the original mind is deluded, it
is like having a torch behind us.

There are three types of giving: material giving, Dharma giving, and giving of solace and courage.

“Material giving” is the giving of money or possessions. For example, when others have difficulties, based on the mind of compassion, we help them with monetary or material goods. However, when we donate money to the Three Jewels, because it is given with a mind of respect, it is called an “offering,” [and is different from material giving.] “Dharma giving” is to spread the wonderful truth of Buddhism to the multitude so that everyone can hear the Buddha Dharma, be freed from suffering, and attain happiness.

“Giving of solace and courage” is when we see others undergoing difficulties and give them spiritual help and encouragement; or, if we see many forms of injustice, we bravely give assistance so that others will be free from fear and attain peace and joy.

Mountain pilgrimage is also a practice of charity—“offering our sincere heart to all the world is to repay the Buddha’s kindness.” In making the mountain pilgrimage by paying homage and by our repentance, we eradicate all our past karmic obstacles and even make a vow to take on the infinite sufferings of sentient beings. While making our prostrations, we completely ignore any sorrow or joy. Every prostration shows the empty quiescent
nature our ability to worship and what is worshipped; subject and object are both empty as we forget both body and mind.

Furthermore, to participate in the pilgrimage, we may take a day off from work and that could incur a loss in pay. We cultivate with the hope of eradicating karmic obstacles and attaining enlightenment and liberation. We use the time of earning money to make the mountain pilgrimage. By offering our time, body, and money, we not only benefit ourselves but also the Buddha Dharma and sentient beings. Therefore, mountain pilgrimage is a practice of charity.

Purifying the Three Karmas is to Uphold the Precepts

The aim of upholding the precepts is to purify the three karmas of body speech and mind. This involves both practice and principle. The layperson should take the five precepts of no killing, no stealing, no sexual misconduct, no lying, and no intoxicants. When making a mountain pilgrimage, the mouth recites the Buddha’s name, the ear listens to the Buddha’s name, the body prostrates after every three steps. During this time we do not smoke, drink alcoholic beverages, kill, steal, lie, commit sexual misconduct or other offences. Therefore, making a mountain pilgrimage is to uphold the precepts. The precepts have form and essence; the essence is this very mind. Yet practicing mountain pilgrimage is not just to uphold the precepts; the mind is devout and concentrated. When the mind is pure, body speech and mind karma are pure. This is to truly uphold the precepts.

In Practicing Tolerance, Motion and Stillness Complement Each Other

Making a mountain pilgrimage is a practice of tolerance. The Chinese character for “tolerance” (忍 ) is composed of a knife (刀 ) on top of a heart (心 ), meaning that even when a knife is placed above our heart, we are not the least bit disturbed. That is “tolerance.” Mountain pilgrimage involves prostrating—the head and four limbs touch the ground that is made of cement or stones; it is painful and exhausting. If the mind that seeks the Way is not firm in its resolve, we will not be able to tolerate the practice, or we may quit half way and lose our aspiration to continue this pilgrimage. Therefore, mountain pilgrimage is a practice of tolerance. Whether it is windy, rainy, or hot, whether we are thirsty, cold, or hungry, we must be tolerant.

Tolerance is very important in Buddhism. There are five levels of tolerance: First, tolerance of restraint; second, tolerance of faith; third, tolerance of compliance; fourth, tolerance of non-origination (uncreation) of dharmas, and fifth, tolerance of extinction.

First, “tolerance of restraint.” “Restrain” is to “subdue.” Whether we encounter good or bad situations, we must subdue our vexations, anger, and even our pride. For example, the first time we make a mountain pilgrimage, our legs are painful and numb; it is true suffering. Some people may even mock us by saying, “This is really boring; wouldn’t you rather sit at home to watch television and enjoy the air conditioning? Why do you want to make this pilgrimage?” When facing such situations, if we find it difficult to practice tolerance, and give rise to vexations, ignorance, and regression of our bodhi mind, then our skill in practicing “tolerance of restraint” is not sufficient. Or, if someone praises us by saying, “You are very diligent; you have truly given rise to the bodhi mind,” we should also be tolerant so that we do not give way to pride. Therefore in cultivating the Way, we must be tolerant both in practice and in principle. In practice, we must tolerate all external obstacles. In principle, we must subdue the mind’s vexations and continue on our prostrations.

Second, “tolerance of faith.” From our mountain pilgrimage we gradually give rise to the joy of the Dharma, the mind is refreshed and happy, we are able to face difficulties with tolerance, our faith in the Buddha Dharma is firm, and we no longer have any doubts. This is “tolerance of faith.”

Third, “tolerance of compliance.” From practicing repeated mountain pilgrimages, we cultivate the patient acceptance of all hardships with an unmoving mind. In times of either good or ill fortune, we can naturally comply with the principle with a peaceful and tolerant mind.

Fourth, “tolerance of non-origination of dharmas” By unceasingly practicing this Dharma method, the level of our tolerance increases. Tolerance of non-origination of dharmas includes tolerance of sentient beings and tolerance of dharmas. Tolerance of dharmas is not to be affected by external circumstances such as natural disasters, earthquakes, wind, rain and snowstorms, and to be able to face difficulties and irritations with tolerance. Tolerance of sentient beings is to bear all the mind’s vexations, or all external states brought about by all sentient beings and remain content. Therefore, tolerance of nonorigination of dharmas is to realize that external circumstances and the mind’s vexations arise and cease and are illusory,… understand that all dharmas fundamentally neither arise nor cease. Therefore, our mind of tolerance is always unmoving and we truly achieve the tranquil state.

Tolerance of non-origination of dharmas is to reach the principle through practice, transcend from the mundane to the divine, and attain buddhahood. From tolerance of restraint, tolerance of faith, and tolerance of compliance through our mountain pilgrimage, we gradually subdue our pride, sloth, karmic obstacles, and other bad habits, constantly move forward without retrogression so that the mind is free from grasping and rejecting and from deluded thoughts,… until there is not even the thought of tolerance, and we reach a perfectly calm and peaceful state. The pure and lucid mind will then manifest and we arrive at the tolerance of non-origination of dharmas. Although this is the highest stage in our practice, we still need to advance further on the principle, continue to study diligently so that we finally arrive at the tolerance of extinction—then this mind will completely enter the unconditioned. This is the supreme stage in cultivation. Therefore mountain pilgrimage is one of the best Dharma methods for cultivating the Way.

Tolerance Brings Peace of Mind

Meditation is also a cultivation of tolerance. It is not easy for us to maintain a tranquil mind and body. If we have not practiced deeply or disciplined ourselves, body and mind cannot become calm during meditation; we cannot be free from all kinds of delusive thoughts, confusion, and drowsiness. Therefore, we must penetrate mountain pilgrimage, going from practice to principle, and practice meditation, then we will be free of delusive thoughts or confusion. Furthermore, if we can make a great vow to take on the sufferings of sentient beings, our merits will be inconceivable because our mind is boundless, with no concept of self or others, right or wrong; then we will extinguish greater vexations.

We can see that mountain pilgrimage and tolerance paramita are in accord with each other. Practicing Buddhism is to be tolerant. Whether we are laypersons or monastics, if we are skillful in practicing tolerance, we can be successful in everything that we do. If we can face all discords in the family, the workplace, or society with tolerance, that is cultivating the Way. People with deeply ingrained (bad) habits always find fault in everyone and everything, creating vexations everywhere; naturally their minds cannot calm down and they cannot practice the Way with a peaceful mind. Therefore the Paranibbana Sutra (the Sutra of Bequeathing the Teaching) says, “Tolerance is a virtue; the precepts and asceticism cannot surpass it. One who can practice tolerance can be called a “powerful great being.” Mountain pilgrimage is an ascetic practice; it is also a practice of tolerance. If we can be tolerant, and our mind has no vexations, it is extremely meritorious. Therefore, we must be diligent and never regress, make great vow, practice the great Way, then we will attain supreme bodhi and nirvana.

Achieving Merits Through Diligence

In practicing Buddhism, we must be diligent. Cultivating charity, precepts, tolerance, meditation and prajna, and even the 84,000 Dharma methods, all need a mind of diligence. Otherwise, if we are not steadfast in our practice, neither our studies nor our career and cultivation will be successful.

Mountain pilgrimage is also a practice of diligence. From our initial resolve to enroll in the mountain pilgrimage, there may be certain obstacles to overcome—we may have business to attend to, or have to attend social events with friends; these can extinguish our resolve to participate in the pilgrimage, making us miss a good cause/opportunity. Therefore, we must let go of all things and make a firm resolve to practice mountain pilgrimage; this is a kind of diligence.

We must not only be diligent, but must have “right diligence.” If the direction of our practice is wrong, not only will there be no benefits, but we will incur bad secondary effects. For example, some people go dancing or play video games all night, or even play mahjong continuously for three days and three nights—this may seem very diligent, but it is not right diligence; therefore, there will not be any good retribution. Even though people pursue these pleasures untiringly without sleep, their karmic obstacles will increase more and more, until they finally plunge into the evil realms.

In Buddhism, the “Four Right Efforts” is similar to “right” diligence. “Let good thoughts that have arisen increase; let good thoughts that have not arisen quickly arise; let bad thoughts that have arisen be eradicated; let bad thoughts that have not arisen never arise.” Mountain pilgrimage is to give rise to the bodhi mind, repent, and eradicate karmic obstacles. Prostrating every three steps overcomes our own vexations. We must also make great vow to take on the sufferings of all sentient beings. After perfecting our merits, we should dedicate them to our parents, teachers, dear ones, and enemies in the Dharma realm. This is the great mind of compassion and right diligence.

If we wish to achieve success in our cultivation, we must abide by what the Buddhist sutra says: “Not interrupting our practice at all hours of the night ( day and night?)” With this mind of diligence, we are mindful of the Buddha, the Dharma, the sangha, the precepts, charity, cultivate the six paramitas, not only constantly think of the Dharma, but truly put it into practice. As the ancients say, “Reciting with the mouth; thinking with the mind; practicing with the body.”

Therefore, we should have right diligence in everything that we do. Mountain pilgrimage is a method of diligent practice. We must also make a long term resolve. If we regress and regret after we encounter even small difficulties, and no longer dare to go on a mountain pilgrimage, that is not being diligent. Not only should we be diligent now, but in life after life we should make great vow, give rise to the mind that seeks the Way, the mind of great resolve that never regresses. That is true diligence. Just as Shakyamuni Buddha, who perfected the Buddha’s wisdom and merits after three asamkheya kalpas; that is the greatest diligence.

There are innumerable stories of the Buddha’s diligent cultivation. According to the Buddhist sutra, in Shakyamuni Buddha’s past life, when he was the Immortal Lo Ji, he diligently meditated unceasingly night and day until “a bird built its nest on his head and the grass grew above his knees.” The bird laid eggs in the nest on top of his head and flew back and forth, but he paid no attention to it. The grass encircled his knees, yet his mind did not move a single bit. He let go of body and mind, remained tranquil and unmoving, without a single thought. That is right diligence, great diligence. Therefore, the Buddha had infinite samdahi power. This is the result of daily diligence and effort.

The Sincerity of the Charitable Prince Moves the Heavens

In another lifetime, when Shakyamuni Buddha was the great charitable prince, he wanted to give away everything in the palace. His father, the king, thought, “This is disastrous! If you give away all the treasures of the palace, how can I remain king?” Therefore he expelled the prince from the palace. The prince had practiced the bodhisattva way, the six paramitas and myriad conducts life after life. He saw that people were suffering from hunger because of the drought, and many had starved to death, but because he was exiled from the palace, he had nothing to give these people. What could he do? He suddenly remembered that the Dragon King had a mani pearl that could grant all of one’s wishes. He vowed to get this pearl from the Dragon King so that he could deliver the people from their suffering and cultivate the bodhisattva way.

Although the prince did not have the miraculous powers of the deva eye or the deva foot, his sincerity moved the King of the Ocean, who stole the mani pearl from the Dragon King and offered it to him, but the Dragon King immediately discovered this and used his miraculous powers to regain the mani pearl. Without the mani pearl, the prince could not save the people who were starving to death, so he decided to empty the ocean and go to the Dragon King’s palace to ask for the mani pearl. He hauled the ocean water away pail by pail; it was more difficult than moving a mountain; one cannot accomplish that in one lifetime because the mountain cannot change. It would need several lifetimes to finally remove a mountain. But how could the ocean be emptied? Each time it rained, the waters would increase again. But the prince did not fear the hardships. Day and night, he continued to haul the water away until he became exhausted and emaciated, but he did not rest and finally collapsed. This moved the four Heavenly Kings, who came to help him. The Heavenly Kings had great miraculous powers; within a few minutes, they had emptied half of the ocean’s water. This worried the Dragon King, because if the ocean dried up, all his family would die; so he offered the mani pearl to the prince. This diligent act of charity is right diligence, great diligence.

Therefore, no matter what we do, if we are diligent, we will be successful. The great successes achieved in society by industrialists and businessmen are all the result of diligent effort and hard work. Even when starting from nothing, one can gradually achieve success. Cultivating the Way is just like that. Mountain pilgrimage involves diligence of both body and mind. The body prostrates every three steps, the mouth recites the Buddha’s name, the mind also recites the Buddha’s name. The three karmas of body speech and mind are all diligent. When the three karmas are pure, we can eradicate karma, transform karma; blessings and wisdom will increase, and everything will be auspicious. Therefore, we must continue to make unceasing effort, make a great resolve, and cultivate the great Way. That is right diligence.

Concentrate the Mind, Attain Samadhi

Meditation (samadhi) is one of the six paramitas. The “Three Liberating Doctrines” are: precepts, samadhi, and prajna—Mahayana, Theravada, and other schools of Buddhism all stress the importance of samadhi. The practitioner of the Pure Land school also practices reciting the Buddha’s name and prostrating to the Buddha. What is important is to concentrate the mind. “Every thought arises from the mind; every thought is not apart from this mind; every thought reverts to our self nature.” This is cultivating samadhi.

Mountain pilgrimage is also a method of cultivating samadhi. Some people may doubt this by saying “Prostrating every three steps, the body is moving, how can there be stillness/samadhi?” Actually, in all our actions, and at all times and places, we can cultivate samadhi. When making a mountain pilgrimage, we let go of self and others, of right and wrong, gain and loss, grasping and rejecting, kindness and enmity, see through all things and let go of them, single-mindedly reciting the Buddha’s name, hearing the Buddha’s name, without a single deluded thought. The mind that is reciting and what is recited are totally clear. Even though we prostrate every three steps, the mind is free from the concept of prostrating. Body and mind are one, thus arriving at the state of stillness. If we are thinking of this and that, or if our body is making the pilgrimage but our mind is trading stocks, visiting friends, taking care of household chores, there will be no merit. It is the same with meditation: if only our body is making effort but the mind is not, even if we sit for a thousand or ten thousand years, it will be futile.

The merits in making a mountain pilgrimage are great. Because we have made a great resolve and great vow, which embody charity, upholding the precepts, tolerance, diligence, and single-mindedness, we are free from deluded thoughts or confusion; we are immediately cultivating samadhi. With samadhi we will obtain response. In the past when Master Xu Yun made the vow to practice mountain pilgrimage, due to his samadhi and sincerity, he moved Bodhisattva Manjushri to come and protect the Dharma, obtained response and communicated with him. Therefore, where there is samadhi, there is response. The Confucians call this “sincerity.” Buddhism calls it “samadhi.” It can truly produce response. Response can be deep or shallow. The shallow is called “responsiveness.” When we reach the state of obtaining a deeper response, that is to attain miraculous powers. Therefore, making a mountain pilgrimage is also cultivating samadhi.

When the Mind is Empty and the Environment is Still, Prajna Arises

In the six paramitas, prajna is the wisdom of emptiness. It is different from conventional intelligence and knowledge. It is to realize that all dharmas are conditionally arising and empty in nature, to realize triple emptiness. When we prostrate during the mountain pilgrimage, there is no worshipper and no worshipped one. Body and mind are empty and cannot be grasped. That is prajna. Therefore, in making a mountain pilgrimage we must first understand prajna, then we can advance from practice to principle. The mind is empty and the environment is quiescent; absolute reality will then manifest and we can truly attain liberation.

Mountain pilgrimage is the coming together of causes and conditions. If we cling to the thought that it has great merit, with the notion of a self, a person, or of sentient beings, then there is no prajna. Therefore, in mountain pilgrimage we must not be attached to form, know that all dharmas conditionally arise and are empty in nature, and not crave the merits of mountain pilgrimage; our empty nature will then manifest.

Therefore, in practicing charity, precepts, tolerance, diligence, and meditation/samadhi, there must be prajna/wisdom. When practicing “charity” we do not cling to merits, achieve “triple emptiness”—without the notion of the giver, the receiver, and the gift. When upholding the precepts, there should no thought of the one who upholds and that which is upheld. Diligence means that we should never cease to pay homage to the Buddha and should unceasingly recite the Buddha’s name. In our practice, we should be diligent. In principle, this mind is empty of subject and object, with neither the concept of the one who recites nor that which is recited, with neither the one who honors nor that which is honored, without a single thought, and arriving at no thought. That is true diligence, great diligence. It is the same in practicing “samadhi”—not clinging to stillness or samadhi joy, not clinging to any states, maintaining one thought until the end and continuing our efforts. Without prajna wisdom—when there is only samadhi and no wisdom, it is very difficult to attain liberation and to realize the true reality.

Practicing mountain pilgrimage, we obtain blessings, wisdom, and a great compassionate mind; we are in harmony with the bodhisattva’s “compassion, wisdom, great vow and conduct.” Making a resolve to practice mountain pilgrimage is not to benefit ourselves; it is to wish for all merits to be dedicated to all our dear ones and enemies, to our teachers, superiors, and sentient beings in the Dharma realm. This is the mind of “great compassion.” This is to be in accord with the Bodhisattva Guanyin. We must have “great vow;” it must be perfected in all kinds of weather; we must vow that “If the hells are not emptied, I vow not attain buddhahood.” We must pay homage until the end—not only now but continue to practice this dharma method unceasingly, accumulate merits to dedicate to all sentient beings. Furthermore, encourage others to join in this practice; this is to be in accord with Bodhisattva Kisitigabra’s great vows. Mountain pilgrimage is a great practice. One prostration every three steps, body, speech, and mind karma are pure, eradicating the mind’s vexations. This is “practice.”

After accomplishing all of the above, the mind is free from obstacles; we act without acting, think without thinking, universally liberating all sentient beings, yet without the notion of liberating any sentient beings—that is wisdom. Practicing mountain pilgrimage and cultivating the Way with this viewpoint, we will truly obtain the benefits of the Dharma in this life.

Going from “language prajna” to “meditation prajna,” and from “meditation prajna” to “reality prajna,”—that is wisdom. Therefore, in mountain pilgrimage, we go from practice to principle; it is replete with the six paramitas, compassion, wisdom, great vow and great conduct. One dharma is replete with all dharmas—one in all and all in one—this is the mind of all of you listening to Shifu teaching the Dharma. All wisdom, merits, and six paramitas are generated from this mind. If this mind does not adhere to the practice, the mind of stillness and wu wei will not easily manifest. Going from practice to principle, and then practicing meditation, the mind of wu wei will promptly manifest.

If everyone understands the principle of the six paramitas mountain pilgrimage, they can obtain the benefits of the Dharma and realize practice and principle without obstacles. If we only know practice and not the principle, we can only increase a few blessings. If we cling to blessings, we will delude our original mind. If we do not understand that practice and principle do not obstruct each other, if we have mistaken views, we may feel that “meditation is enough,” that “single mindedness is everything, that there is no need to do anything more—we can hold this view only if we have truly achieved supreme samadhi. If we do not have samadhi skills, we must make preliminary efforts. Mountain pilgrimage is the best preliminary practice in cultivating the Way. When we have made this preliminary effort, we will gradually achieve success in our cultivation.

Sutra of the Eight Realizations of Great Beings佛說八大人覺經

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Sutra of the Eight Realizations of Great Beings (with Annotations)

(translated from Chinese by Buddha Gate Monastery)

Day and night, at all times,
Buddha’s disciples should
Mindfully recite and contemplate
The eight realizations of Great Beings.

The First Realization:
All the world is impermanent.
The earth is fragile and perilous.
The four great elements inhere in suffering and emptiness.
In the five skandhas there is no self.
All that arise, change, and perish,
Are illusive, unreal, and without a master.
Mind is the root of evil;
Body a reservoir of sin.
Thus observing and contemplating,
One gradually breaks free from birth and death.

The Second Realization:
Excessive desire is suffering.
Birth, death, and weariness in life
All originate from greed and desires.
Desiring less, being wu-wei,
Body and mind are at ease and free.

The Third Realization:
The mind is insatiable,
Always seeking, thirsty for more,
Thus increasing our sins.
Bodhisattvas renounce such conduct.
Always remember to follow the way,
Be content and at peace with poverty,
With wisdom as the sole vocation.

The Fourth Realization:
Indolence leads to degradation.
Always practice with diligence,
Vanquish all vexations,
Subdue the four maras,
And escape the prison of the skandhas.

The Fifth Realization:
Ignorance leads to birth and death.
Bodhisattvas are always mindful
To study and learn extensively,
To increase their wisdom
And perfect their eloquence,
So they can teach and enlighten all beings,
And impart great joy to all.

The Sixth Realization:
Poverty and hardship breed resentment,
Creating harm and discord.
Bodhisattvas practice dana,
Beholding the friendly and hostile equally;
They neither harbor grudges
Nor despise malicious people.

The Seventh Realization:
The five desires are perilous.
Even as laity, be not sullied by worldly pleasures;
Think frequently of the three robes,
The tiled bowl, and instruments of Dharma;
Aspire to the monastic life
And cultivate the Way with purity;
Let your actions be noble and sublime,
Showering compassion on all.

The Eighth Realization:
Birth and death are like a blazing fire
Plagued with endless afflictions and suffering.
Vow to cultivate the Mahayana mind,
To bring relief to all;
To take on infinite sufferings for sentient beings,
And lead all to supreme joy.

These are the eight realizations of Great Beings,
Buddhas and bodhisattvas.
They practice the Way with diligence,
Develop compassion, and cultivate wisdom.
They sail the ship of dharmakaya
To the shore of nirvana,
Returning again to samsara to liberate sentient beings.
With these eight principles,
They point out the Way,
So that all beings may awaken
To the sufferings of life and death,
Relinquish the five desires, and
Cultivate the mind on the noble path.
If Buddha’s disciples recite these eight realizations,
In thought after thought,
They will eradicate countless sins,
Advance on the bodhi path,
Promptly attain enlightenment,
Be forever freed from birth and death,
And always abide in joy.

Sutra of the Eight Realizations of Great Beings – Annotations

sutra佛經

A Buddhist scripture containing the dialogues or discourses of the Buddha.

Great Beings

Highly enlightened beings; beings with great virtue and deeds; bodhisattvas and buddhas.

Mindfully

Sincerely, with great concentration; whole-heartedly.

eight realizations

What one must understand and strive to become a Great Being such as the Buddha.

first realization

The foundation of the eight realizations; the teaching of impermanence, suffering, emptiness, and no-self.

four great elements 四大

Earth (solid or dry matter), water (liquid or wet matter), wind (air or motion), and fire (heat or energy). They comprise all matter.

inhere in suffering

All worldly things are impermanent, and prone to bring suffering.

emptiness空

Both the self and all phenomena are without independent existence or inherent, fixed characteristics. They are impermanent, mutable, and mutually dependent; their individuality is in appearance only.

five skandhas五蘊

Five aggregates—form, feeling, conception, volition, and consciousness (色受想行識). Form refers to our body or the physical world, the other four are of the mind. Ordinary beings see themselves as composed of these aggregates.  When we analyze them deeper, we find no real substance.

no self 無我

Emptiness of an independent, consistent self or self-identity. What we perceive as “self” is actually an illusive ego.

all that arise

All composite things are conditional, always changing, and perishable. One should see beyond their appearance. There is not a master-controller.

root of evil

All harmful actions come from deluded thoughts.

reservoir of sin

The body is both an instrument of sin and the outcome of past transgressions prone to suffering.

free from birth and death

To escape the endless rebirth cycle and attain nirvana.

birth, death

Where there is birth there is death, which is full of suffering.  The endless rebirth cycle, known as samsara, is a result of desires arising from delusion.

empty of effort (wu-wei) 無為

Free from contrived effort; free from clinging and attachments; unconditioned; absolute. Being wu-wei also means inner peace obtained by having no desires. Also translated as “unconditioned Dharma” where appropriate.

Sin

Misdeeds, actions that lead to harm and suffering.

bodhisattvas菩薩

One who, with infinite compassion, vows to become a buddha and to liberate countless sentient beings. A bodhisattva practices all six paramitas (perfections), but it is the prajna paramita that ultimately brings true liberation.

Bodhi

enlightenment, to awaken.

Sattva

sentient beings, beings with consciousness.

at peace with poverty

The bodhisattva is not distressed by physical hardship; true poverty is poverty of virtue, not material comfort.

wisdom as sole vocation

“Wisdom” means the understanding of the truth. To acquire such wisdom is essential for the bodhisattva.

Indolence

Sloth or laziness easily leads to moral misconducts.

practice with diligence

To attain the Way requires diligent effort.

Vexations. Klesas煩惱 (pronounced “kleshas”)

Greed, anger, and ignorance; causes of suffering; defilement of the mind; the chronic mental states that vex the mind and distress the body.

four maras

Maras are obstacles to cultivation. 1. Kleshas 煩惱魔, 2. skandhas 陰魔, 3. death 死魔, and 4. deva-mara 天魔, the celestial evil tempter.

Prison

The skandhas and realms are like a prison. The “realms” refer to the 18 spheres 十八界: six senses 六根 (eye, ear, etc.), six sense objects 六塵 (form, sound, etc.), and six consciousnesses 六識.

Ignorance

Ignorance of the true nature of the “self” and life. From ignorance comes desires and hatred, which in turn lead to samsara.

study and learn

Bodhisattvas need to learn many ways of liberation in order to help wide groups of people.

Eloquence

Ability to convey the teaching well and to answer difficult questions.

poverty and hardship

Easily lead to resentment, which in turn may produce otherwise undue and uncalled-for bad karma with many people.

dana 布施(檀那)

Charity.  The first of the six paramitas (perfections) practiced by a bodhisattva.  There are 3 types of generosity: giving of material, giving of solace (comfort, protection, removal of fear, etc.), and giving of Dharma.

Equal

Bodhisattva understands all beings are fundamentally equal; they have no hatred towards evil or malicious people.

five desires

Desire for sights, sounds, smells, tastes, and touch. Alternatively, desire for wealth, lust, fame, food, and sleep. They are harmful, not pleasurable.

These three are symbols of monastic life:

three robes

Traditionally Buddhist monks wear only three robes.

tiled bowl

Monk’s begging bowl can be tiled or metal.

Instruments

Implements that are used in Buddhist services or daily life of a Buddhist monk.

Mahayana 大乘

The great (maha) vehicle (yana). It is the bodhisattva path which leads to Buddhahood. This involves devotion to the liberation of all beings and the perfection of wisdom. Mahayana mind: the bodhi mind, the enlightened mind, the buddha nature within all of us.  To cultivate the Mahayana mind means to commit to the buddha path.

take on sufferings

A bodhisattva is willing to self-sacrifice for others. But a true sacrifice is to eliminate the ego and help others to eliminate the ego and attain enlightenment.

sentient beings

All living beings with sentience; beings that have awareness. They include devas (gods or heavenly beings 天人), asuras (demi-gods 阿修羅), human beings, animals, hungry-ghosts, and hell-beings. Unlike buddhas and bodhisattvas, they are all trapped in samsara, but have the potential to become buddhas.

supreme joy

The joy of perfect enlightenment; the joy of nirvana.

Buddhas

“The enlightened one.”  There are many buddhas in the past, present, and future; all sentient beings can become buddhas by practicing prajna paramita.

dharmakaya 法身

The Buddha has three bodies (kaya): dharma-kaya, the truth body, which is formless, unborn, our original nature; sambhogha-kāya 報身, the bliss body, which can only be seen by great bodhisattvas; and nirmana-kaya 化身, the transformation body, which is the historical Buddha seen by ordinary beings.

nirvana 涅槃

The state free from all desires and suffering; ultimate bliss and tranquility.

samsara 生死、輪迴

The relentless cycle of birth and death in which unenlightened beings are deeply entangled. By extension it means this world of afflictions and suffering.

thought after thought

One deviant thought can lead to grave peril; one pure thought can eliminate great sin.

bodhi path 菩提道

The path to awakening, to becoming a buddha. Therein lies lasting joy.為佛弟子，常於晝夜，至心誦念，八大人覺。

第一覺悟：世間無常，國土危脆；四大苦空，五陰無我；生滅變異，虛偽無主；心是惡源，形為罪藪。如是觀察，漸離生死。
第二覺知：多欲為苦；生死疲勞，從貪欲起；少欲無為，身心自在。
第三覺知：心無厭足，唯得多求，增長罪惡；菩薩不爾。常念知足，安貧守道，唯慧是業。
第四覺知：懈怠墜落。常行精進，破煩惱惡，摧伏四魔，出陰界獄。
第五覺悟：愚癡生死。菩薩常念：廣學多聞，增長智慧，成就辯才，教化一切，悉以大樂。
第六覺知：貧苦多怨，橫結惡緣。菩薩布施，等念冤親，不念舊惡，不憎惡人。
第七覺悟：五欲過患。雖為俗人，不染世樂；常念三衣，瓦缽法器，志願出家，守道清白，梵行高遠，慈悲一切。
第八覺知：生死熾然，苦惱無量。發大乘心，普濟一切。願代眾生，受無量苦；令諸眾生，畢竟大樂。
如此八事，乃是諸佛菩薩大人之所覺悟；精進行道，慈悲修慧，乘法身船，至涅槃岸；復還生死，度脫眾生。以前八事，開導一切，令諸眾生，覺生死苦，捨離五欲，修心聖道。若佛弟子，誦此八事，於念念中，滅無量罪；進趣菩提，速登正覺，永斷生死，常住快樂。

Dana is… Dana is…

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handOpening the hand
Opening the mind
Opening the heart

In Buddhism, Dana is the act of giving. Dana takes many different forms.

We practice Dana when we support the Sangha with gifts of material wealth, and with gifts of time and talent. Dana is also the gift of the Dharma, as we receive it from our teachers, and as we model the Bodhisattva Way for the world. We practice Dana when we care for our elders, and when we comfort the sick, and aid the depressed and the troubled. We can practice Dana to the world by feeding the hungry, by working for justice, and even by becoming an organ donor.

In the spiritual realm, we practice Dana when we make offerings to the Buddhas and to all he saints and sages. When we make offerings with a respectful mind, we create affinities with the Three Jewels and the saints and sages, increasing our blessings and merits.

As we give, we must cultivate a mind of respect, compassion, and purity. To give without any notion of the giver, the receiver, or the gift is to achieve the “Triple Emptiness,” which is the true perfection of charity.