MEI - HSING MONTHLY
July 2012
Contents
1. The Discourses and Sayings
of Confucius (18)
2. The Path To Complete
Enlightenment (25)
3. Tao Te Ching ‧Lao Tze (68)
Chapter Thirty Nine (3)
4. The Catechism of Great Tao (20)
5. Bright Wisdom (86)
Emotion
Management (1)
6. Introduction of Tao and
Its Testimonials (71)
Appendix 6: Reincarnation
Appendix 7: Meditation
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The Discourses and Sayings of
Confucius (論語)
(18)
Chapter 13 (子路第十三) (1)
子路問政。子曰：「先之，勞之。」請益。曰：「無倦。」
Tsze-lu asked about government. The Master
said, "Go before the people with your example, and be laborious in their
affairs."
He requested
further instruction, and was answered, "Be not weary in these
things."
仲弓為季氏宰，問政。子曰：「先有司，赦小過，舉賢才。」曰：「焉知賢才而舉之？」曰：「舉爾所知。爾所不知，人其舍諸？」
Chung-kung,
being chief minister to the head of the Chi family, asked about government. The
Master said, "Employ first the services of your various officers, pardon
small faults, and raise to office men of virtue and talents."
Chung-kung
said, "How shall I know the men of virtue and talent, so that I may raise
them to office?" He was answered, "Raise to office those whom you
know. As to those whom you do not know, will others neglect them?"
子路曰：「衛君待子而為政，子將奚先？」子曰：「必也正名乎！」子路曰：「有是哉，子之迂也！奚其正？」子曰：「野哉，由也！君子於其所不知，蓋闕如也。名不正，則言不順；言不順，則事不成；事不成，則禮樂不興：禮樂不興，則刑罰不中；刑罰不中，則民無所措手足。故君子名之必可言也，言之必可行也。君子於其言，無所苟而已矣。」
Tsze-lu said,
"The ruler of Wei has been waiting for you, in order with you to
administer the government. What will you consider the first thing to be
done?"
The Master
replied, "What is necessary is to rectify names."
"So!
Indeed!" said Tsze-lu. "You are wide of the mark! Why must there be
such rectification?"
The Master
said, "How uncultivated you are, Yu! A superior man, in regard to what he
does not know, shows a cautious reserve.
"If names be not correct, language is
not in accordance with the truth of things. If language be not in accordance
with the truth of things, affairs cannot be carried on to success.
"When
affairs cannot be carried on to success, proprieties and music do not flourish.
When proprieties and music do not flourish, punishments will not be properly
awarded. When punishments are not properly awarded, the people do not know how
to move hand or foot.
"Therefore
a superior man considers it necessary that the names he uses may be spoken
appropriately and also that what he speaks may be carried out appropriately.
What the superior man requires is just that in his words there may be nothing
incorrect."
樊遲請學稼，子曰：「吾不如老農。」請學為圃。曰：「吾不如老圃。」樊遲出。子曰：「小人哉，樊須也！上好禮，則民莫敢不敬；上好義，則民莫敢不服：上好信，則民莫敢不用情。夫如是，則四方之民襁負其子而至矣，焉用稼？」
Fan Ch'ih
requested to be taught husbandry. The Master said, "I am not as good for
that as an old husbandman." He requested also to be taught gardening, and
was answered, "I am not as good for that as an old gardener."
Fan Ch'ih
having gone out, the Master said, "A small man, indeed, is Fan Hsu! If a
superior man loves propriety, the people will not dare not to be reverent. If
he loves righteousness, the people will not dare not to submit to his example.
If he loves good faith, the People will not dare not to be sincere. Now, when
these things obtain, the
people from all quarters will come to him, bearing their children on their
backs; what need has he of a knowledge of husbandry?"
子曰：「誦詩三百，授之以政，不達；使於四方，不能專對；雖多，亦奚以為？」
The Master
said, "Though a man may be able to recite the three hundred odes, yet if,
when entrusted with a governmental charge, he knows not how to act, or if, when
sent to any quarter on a mission, he cannot give his replies unassisted,
notwithstanding the extent of his learning, of what practical use is it?"
子曰：「其身正，不令而行；其不正，雖令不從。」
The Master
said, "When a prince's personal conduct is correct, his government is
effective without the issuing of orders. If his personal conduct is not
correct, he may issue orders, but they will not be followed."
子曰：「魯衛之政，兄弟也。」
The Master
said, "The governments of Lu and Wei are brothers."
子謂：「衛公子荊善居室。始有，曰：『苟合矣。』少有，曰：『苟完矣。』富有，曰：『苟美矣。』」
The Master said
of Ching, a scion of the ducal family of Wei, that he knew the economy of a
family well. When he began to have means, he said, "Ha! Here is a
collection!" When they were a little increased, he said, "Ha! This is
complete!" When he had become rich, he said, "Ha! This is
admirable!"
子適衛，冉有僕。子曰：「庶矣哉！」冉有曰：「既庶矣，又何加焉？」曰：「富之。」曰：「既富矣，又何加焉？」曰：「教之。」
When the Master
went to Wei, Zan Yu acted as driver of his carriage.
The Master
observed, "How numerous are the people!"
Yu said,
"Since they are thus numerous, what more shall be done for them?" "Enrich
them, " was the reply.
"And when
they have been enriched, what more shall be done?" The Master said,
"Teach them."
子曰：「苟有用我者，期月而已可也，三年有成。」
The Master
said, "If there were any of the princes who would employ me, in the course
of twelve months, I should have done something considerable. In three years,
the government would be perfected."
子曰：「『善人為邦百年，亦可以勝殘去殺矣。』誠哉是言也！」
The Master said, "'If good men were
to govern a country in succession for a hundred years, they would be able to
transform the violently bad, and dispense with capital punishments.' True indeed is
this saying!"
子曰：「如有王者，必世而後仁。」
The Master said, "If a truly royal
ruler were to arise, it would still require a generation, and then virtue would
prevail."
子曰：「苟正其身矣，於從政乎何有？不能正其身，如正人何？」
The Master
said, "If a minister make his own conduct correct, what difficulty will he
have in assisting in government? If he cannot rectify himself, what has he to
do with rectifying others?"
(….. to be continued)
The Path to
Complete Enlightenment (25)
3) Tolerance
Tolerance is an important
practice in cultivation. Even if we have sound character and merits, it is
still incomplete when tolerance is lacking. We may give up easily when we
encounter setbacks. When others are demanding or criticizing us, we may be
easily heated up and vent our anger or hatred on
others. Isn't this
a great pity? Thus merits and virtues must be strengthened with tolerance.
With tolerance, there will be
harmony and everybody will be glad to be with us. When tolerance is lacking, we
may lose our temper easily, thus ruining the merits we have accumulated in the
past.
Thus there is a saying:
78 "The fire of anger can
ruin our merits and virtues."
Thus cultivators must be
cautious and be on guard. If cultivators did not extinguish the fire of anger,
even though we have performed numerous meritorious deeds, it will all be
discredited. Let us look at the past cultivators who failed in their
cultivation. Most of them did not succeed because of the fire of anger. Hence
we must be magnanimous and modest, then we will be able to succumb the fire of
anger and hatred.
4) Rites
The Sages said:
79 "To be inwardly sincere
and appeared likewise."
Confucius said:
"When the natural qualities
and the results of education are properly blended, then we are able to nurture
a true gentleman."
When politeness comes from the
heart and sincerity appears in our behavior, then we can be a gentleman.
Although now we may be an ordinary person, but if we practice rites, we will
become gentlemen and ultimately Saints and Sages. Rites will harbor around us
if we practice it. If we do not practice, then regardless of how much merit we have accumulated, we will not be able to attain moral
perfection.
Confucius said:
81 "A man may have abilities
as admirable as those of Duke Zhou (周公) of the State of Zhou, but if he
is arrogant and mean, it is not worthy to have a word of praise on him."
Thus rites can manage oneself,
others, countries and thus causing the world to be in harmony. If we can lead
with virtues, then we can bring others to morality. We cultivators must strive
for excellence and create a harmonious atmosphere. It is also our duty to form
a connecting link between the preceding and the followings. Regardless of
whether others are good or bad, we hope to move them with sincerity and lead
them on the path of cultivation.
If we can practice the four
fundamental criteria earnestly, constantly reflecting upon ourselves and
rectifying our shortcomings, then we can lead all beings to liberation.
There is a proverb:
82 "A superior man will blame
himself for having no virtue and he will seek to improve himself."
Thus we must always be strict with ourselves and to practice the
criteria earnestly. Then we are fit to be the disciples of Shi Zun (師尊) and Shi Mu (師母). We will not let Lao Mu (老
) down for the Grace of descending the Great Tao. We will then be able to
uphold the Great Truth and propagate it to bring salvation to the San Cao (三曹).
) down for the Grace of descending the Great Tao. We will then be able to
uphold the Great Truth and propagate it to bring salvation to the San Cao (三曹).
19. THE TEN GREAT VOWS
As
we know, there are three kinds of people whom Buddha cannot lead them to
cultivation: those without affinity, those without faith and those without
will. We know that Buddha is very benevolent and his vow is to bring salvation
to the world. Then why did Buddha reject these three kinds of people? Well,
these three kinds of people are really impossible to be saved.
Firstly, let us take the example of acquiring Tao. If we did not
cultivate during our past lives, how can we be born in this third stage and
have the chance to meet the Ming Shi (明師) who bring salvation to the San Cao?
There is a saying:
"Rootless grass cannot be nourished by heavy rain. A person without
affinity will not benefit from the widespread of Buddha's teaching."
8 "A person with affinity will be
born during a Buddha's lifetime. A person without affinity will be born after
Buddha's lifetime."
The seniors also said:
83"Fifty years
ago, the Great Tao was not widely
transmitted yet. Fifty years from now, it would be quite difficult to acquire
the Great Tao."
Thus we know that affinity is
very important in order to acquire the Great Tao.
(….. to be continued)
Tao Te Ching •Lao Tze (68)
By Professor Edward Hsu
Chapter Thirty Nine (3)
Were
valleys not filled, they would be exhausted.
When the valleys lost Tao, there is no vitality and the valleys are going to dry soon. After
the valleys are dried, the trees, flowers, grasses, and animals are all gone. The valleys are exhausted, just a heap of
clay, nothing else.
Had million
things no way to live on, they would perish.
When all things lost Tao, then all things will be perished. In the
beginning, when the Earth and heaven were created, we have so many different
species of animals. Now the species are getting less and less. It is hard to
see lions and tigers. In ancient China, there
were lions and tigers in northern China. How about now? Where are tigers?
Before, the tigers were coming out to eat people, now we have to protect them
from extinction. Many animals are already extinct, these shows all things are
slowly losing Tao. If this situation is going on, human beings are going to be
perished too.
Were the
Emperors and Dukes not making world peaceful, the world would stumble.
If Tao workers cannot make a country steady, then the country will
stumble and then will be overturned.
Therefore,
the honorable is rooted in the humble. The high is founded on the low.
What do these two sentences talk about? Here Lao Tze talked about the
quality of Tao workers. If we want to be an honorable person, we have to be
humble and a virtuous person is founded on the low. As Tao workers, we should
put us lowly and try o do any kind of works. We should not choose some jobs to
do and dislike other jobs. If we like to do any low and hard jobs, then we will
win respects, because the high is founded on the low.
So the
Emperors and Dukes calls themselves orphaned, lonely and unworthy.
We fabled Emperors and Dukes for Tao workers. Tao workers should call
themselves orphaned, lonely and unworthy. To be orphaned or lonely means to be
of no or little virtues. Unworthy means the rice does not produce grains; this
also means a person without any knowledge. Tao workers should be called lowly
so that they have fundamentals.
Does not
this indicate that the honorable is rooted in the humble? Not right?
It is very true, to be humble so that we are honorable. Do we try to be
humble in a family? Or do we try to be honorable in a family? Why there are so
many divorces in our community? The reason is we are all try to be honorable in
a family. We try to force our partner to be low or to accept our opinion. Isn't
it right?
What a
common person dislikes is to be called orphaned, lonely and unworthy, yet the
Emperors and Dukes are so called.
Of course we don't want to be a person of no virtues or a person of
little virtues or to be called unworthy. Yet Emperors and Dukes are willing to
be called orphaned or lonely. Because when we are humble, we will be honorable
and noble. A virtuous person would be so happy to clean toilets. Do we clean
any comers of a toilet? Do we clean the rubbish bin in the toilet also? How
about the floor? Normally, we empty the bin in a toilet; we ignore cleaning the
bin, right? The lower part is the part needed more attention.
Tao workers personality is very precious, yet we have to do all things
from fundamentals. And we also would like to be called lowly such as orphaned
or lonely. If we are arrogant, no one will respect us. Someone said to call
ourselves as late-learner (後學) seems to be uncomfortable. If
we have this kind of feeling, then we should read Lao Tze. The more honorable persons, the
humbler we are. We have to call us orphaned, lonely. We should not call us
superior or senior. We should put our status away.
Hence, the highest honor is no
honor at all.
Lao Tze concluded that the highest honor is no honor at all. If we want
to be an honorable person, we have to be humble as to have no honor at all.
Otherwise, no one will respect us. If we push any one to honor us, at the end
we will lose honors. Hence a Tao worker should know that we should put honor
away. Because when we pursue honor we are going to lose honor. When we put
honor away, we are going to win honor.
We do not
desire to be like a polished jade and neither to be like a shining rock.
Tao workers don't want to be like an expensive and precious jade, and
neither to be like a pure and shining rock. We like to be an uncut jade or a
non-carved rock. We like to be simple.
A
jade stone which is uncut is not shining and not precious; no one would
recognize it as jewelry. A real Tao cultivator will never pursue fame; he
doesn't want to be noble, he doesn't want to be shining like jade. He doesn't
want to be shining like diamond.
(…..to be continued)
The Catechism of Great Tao (20)
86. WE ALL ARE TAKING
FOOD ALIKE, WHY ARE SOME ALWAYS ILL AND SOME NEVER THE WHOLE YEAR ROUND?
As men are of
mortal frames, how can we be free from calamity or sufferings? Serious ailment
is due to retribution and indisposition is due to the fact of not being careful
of oneself. Consequently, there are ghosts for scattering diseases under the
officials in charge of the dark region, and in the place of Heaven there are
spirits for sending down calamities. All of these are doing the work by order or decree. Human aliments are not only
due to the carelessness of the weather. The seven passions and the six worldly
desires are the possible causes of diseases. Not only are food and carnal
desires injurious to health, but insatiable covetousness and failure in
schemes are more injurious. The superior man therefore gets on in the world
with great cautions: he speaks with reasonable thoughts and is always on the
guard against errors in deeds, because he partly does his utmost best and
partly submits to Providence. There was a very bad harvest in Lo-Yang during
the period of the Three Kingdoms. The people bore the appearance of starvation,
except one man who was bright and sleek as usual. He was asked by Chow of the
secrets. In reply he said, "I have taken simple food for thirty
years", From this we find that we must cultivate Tao with great sincerity
by entirely abstaining from onion, garlic, wine and meat and then our breath
and blood will be clean and pure and then we shall naturally have few
illnesses.
87. AMONG THE NECESSITIES OF THE REGULATION OF THIS VIRTUOUS PATH WHICH IS
THE FIRST TO BE DONE?
One's faith
must be firm and stable and only then one may make an advanced study of Tao,
because faith is the mother of the cultivation of Tao and the source of
excellence. Without faith, divination cannot produce the result intended. Then
how much more is required of one for the cultivation of Tao? It is necessary
for us to know that every one of us if fully possessed of the heavenly nature.
Immortals and Buddhas are of the same constitution as we are.
The difference
between us is the degree of consciousness of this principle of Truth. Emperor
Yau (堯), Emperor Shun (舜), Confucius and Mencius are the same as
average human beings. Those who are clear of this principle become Immortals or
Buddhas; those who are opposed to it become ghosts and disembodied spirits. To
follows what Heaven has conferred and cultivate it is Tao. Those who clear up
all their doubts and then have faith and hold on to it will become sages. In
short, to hold sincerity firm is the chief principle in point of cultivating
Tao. This principle is fixed and can never be altered.
88. THE LAWS OF BUDDHA ARE BOUNDLESS AND THE BEGINNERS ARE FAR FROM THE
MARK. IS THERE ANY SHORT-CUT BY WHICH WE CAN PUT THEM INTO PERFORMANCE
GRADUALLY?
"To
cherish a good and virtuous heart and to nourish one's nature" is the law
of Confucianism. Beginners can practice this because when you cherish goodness
at heart, you will get happiness and when cherishing evil at heart you will
court calamity and when cherishing peace at heart, you will preserve your
allotted span and if you always cherish virtue at the mysterious gate to the
Hidden Mother, what is called the "Superior man always keeps to the doctrines
of the constant Due Mean (Equilibrium) then you are complete through
nourishing one's nature and cherishing a virtuous and peaceful heart" Have
you not heard of what Mencius said "That whereby the superior man is
distinguished from other men is what he preserves in his heart. The superior
man preserves benevolence and propriety in his heart. The benevolent man loves
others; the wise man
benefits others and the man of propriety respects others". Again he said He
who studies Tao loves others, He who loves others is constantly loved by them;
He who shows respect to others is constantly respected by them". We, the
cultivators of Tao will be quite secure, if we have the cherishing of the
thought of Tao added to our usual performance of deeds.
89. THAT THERE ARE FAIR AND FOUL METHODS OF THE CULTIVATION OF MORALITY, CAN
YOU LET US KNOW THEM?
These are the
methods of the Latter Heaven, but we should have knowledge of them. Man's vital
essence, natural breath and spirit and what he hears and sees, when giving vent
is mortal and earthly. When it is collected inwards, it is saintly. Letting it
out is a fair act; collecting it in is inverse act. Mencius therefore said
"The great end of learning is nothing else but to seek for the lost
mind". The application of self-cultivation and Nourishment is to devote
oneself to purity and peace, to turn one's mind to the true Path as the
reflected rays of the setting sun, and then the fire of "Le (禮)" will
naturally come down. With one's red tongue rolled high, the sweet dew will
rise up from the "Tsao-chi creek". Swallow it when sufficient, till
it goes down into the "Tan-Tien (丹田)", public region. It will meet
with the fire of the Gate of life. Then the liquid will be changed into gas or
breath. When the breath is full, one's spirit will be complete though laborious
but not fatigued. If this is performed continuously without cessation for a
long time- it is called the "Revolution of the sun" by the Taoist;
"The Rotation of the wheel of Law" by the Buddhist and "The Law of Nature will be
prevalent, when one is entirely free from all desires and passions by the
Confucians- it is the performance of the foul or inverse method. We must know
that the natural breath of the common man first rises and then falls down,
while the natural breath of the Spiritual man is quite the reverse. Are they
not reverting?
(…..to be continued)
Bright Wisdom (86)
Translated by
English Dept. of Chong-De Institute
Emotion
Management (1)
如何調和淨化自己的情緒，那就是一門修行的功課。因一旦有了憂鬱的情緒，那是會扼殺一個的人的快樂的。情緒是可以影響一個人一生的和諧。
How to calm
down and purify your mind is the basic learning in cultivation. Once melancholy
strikes you, the happiness will disappear. Therefore, emotions have a great
influence upon the harmony of one's own life.
快樂就是心中有愛。
Happiness is to
bear love in one's mind.
要圓滿，自己就得要知足。能喜悅知足，什麼事情都會很圓滿，也才能得到真正的快樂。
To achieve
perfection, one must learn to be content with one's self. To take delight in
self-contented situation, everything will come to perfection and true happiness
will be achieved.
毎個人的旅程都有起起落落的時候。有些人他一失意，就會自暴自棄，但有些人他會更積極。有些人會把眼淚往肚子裡吞，沒有告訴別人，別人看到他依然是很快樂的，其實他心裡還是很苦悶的。有苦悶、有困難時，就要化解掉，要化苦難為力量。如果你心時常存著苦悶、存著煩惱，時常很憂鬱，那還能辦很多事情嗎？所以，要把你們的苦難化解掉，轉化成一股力量，再次的向前衝！旅程中有很多挑戰，徒兒們要勇敢的面對，要有智慧、勇氣，也要有愿力！對每個人都一樣的關懷，大家互相幫助，互相成長。
Everyone's life is full of ups and downs. Some people may abandon
oneself to despair when facing frustrations; some will take a more positive
attitude. And some others suffer deep depression in their mind; yet show
nothing on their face, pretending to be happy. When vexations and troubles come
into being, we should solve them. We should turn miseries into power. How can
we get anything done if we are always vexed, troubled and worried? So, do your
best to solve every tribulation and transform it into power to make further
progress!! There are so many challenges in the journey of life. May all my
disciples face them bravely with wisdom and the power of vows! We should pay
our regards equally to everyone, help each other to grow and make progress in
cultivation.
「恭喜」這兩個字不是沒有意義的口頭語，恭喜就是--「恭恭敬敬的歡喜」。那恭敬的反面是什麼？（怠慢、虛偽、不敬、應酬、敷衍）所以你們要明白，平常說的一些話裡面，其實都很有道理的喔！
The word
"Gong-xi", congratulations in English, shouldn't be considered as
merely a cliché. It means that we show our joy, "Xi"， with reverence, "Gong". What
are those words which hold opposite meanings to reverence? They are
"cold-shoulder", "hypocritical", "impudent",
"temporize". So we should be aware that in our daily talks, there are
lots of meaningful words.
每個人生活中都需要緩衝，不要咄咄逼人，也不要強求自己，讓自己感到太有壓力。對別人也是一樣，如果把別人壓到喘不過氣來，那你就是造罪啊！因為別人會受到你的壓力影響，而沒有辦法真正面對事情的來龍去脈，不能面對自己去好好做一個抉擇。
Everyone needs
some space and leisure time in life. Don't be too demanding, either to yourself
or to other people. You commit sins and create bad karma if you push others too
hard! Being under your pressure, people cannot understand the beginning and
subsequent development of the whole thing. They cannot face themselves to make
the right decision.
要知道，不管是任何事情或在任何時間，你都是非常重要的。不要看輕你自己，要給自己信心，給自己鼓勵。走在人生的路上，不見得每個人都會有好朋友、知音可以訴苦，但至少大家都有另一個好朋友--自己。所以你要能夠自我鼓勵。
You should understand that no matter what
and when, you play a very important role. Do not look down upon yourself. Have confidence
and encourage yourself. On the journey of life, not everyone can find bosom
buddies to air one's grievances. However, at least each and every one of you
has a very good friend, yourself. Therefore, you should encourage yourself.
當你受到挫折了、遇到困難了，你能夠一直要別人來幫助你嗎？別人不一定了解你，但是你內心深處有一股正氣可以幫助你，因為最了解你的，還是你自己。希望你好好發掘自己的潛力，好好去做，不要再拖延。
Can you ask other people to help you whenever you encounter setbacks and
difficulties? Not everyone can understand you. However, the integrity inside of
your heart can help. No one can understand you better than yourself! Hope that
you discover your potential well. Do a good job! Do not procrastinate any more.
好好保重自己的身體，不要糟蹋自己，糟蹋上天給你的一切能力。讓我們一起來感謝，感謝天地給我們的一切；感謝所有前賢給我們安排的一切；感謝我們有這個緣份能夠來到這裡。做任何事情，你要是能夠有所感謝而不計較，你的心就會快樂、自在。
Take good care
of yourself! Do not spoil yourself. Cherish all the abilities and powers God
has endowed you. Let's be grateful to Heaven and Earth for giving us
everything, to all the Dao Seniors for all the arrangements. Let's be thankful
for being able to be here. No matter what you do, you can have peace and joy in
your heart if you are always thankful instead of being calculating.
你們有沒有被別人批評過？在被批評當中，你會不會傷心？一旦人的自尊心被傷到，就會覺得很難過；但你們有沒有想過要振作？你們越往壞的地方想，情況就會越糟糕。所以，凡事都要多往好處去想。
Have you ever been criticized by others?
Have you felt hurt by that? You will feel upset whenever your sense of
self-respect is hurt. Have you ever thought about lifting up your head
and looking at the bright side? The more you think of the negative side, the
worse the situation will be. So we should take positive attitude in doing
anything.
澹泊就是凡事看得淡淡的，心裡就會比較舒服一點。比如說「情」這個字，情深的時候多是悲切，倒不如淡淡的好。情就是愛，你愛得越深，傷心的也越多啊！如果你能把你的愛平分給眾生，那不是會來的比較舒暢點嗎？
Being tranquil and serene means that you take everything lightly. In
that way you will feel more comfortable. Take "to love" for an
example. The deeper you love somebody, the sadder you will become. It's not as
good as to love lightly. Love is affection. The more affectionate you are, the
more heartbroken you will be. If you can love all the people equally, you'll
feel more comfortable than merely devote all your love to a certain person.
如果大家都能夠以澹泊的心來自處，任何事情都不要要求太多，那煩惱就少；相反的，當你心有所求而又求不到的時候，那煩惱就多啦！然而，「煩惱即菩提」，菩提跟煩惱其實是一體的，因為你的天心就是這個道啊！它本來就是一無二致的，只是你自己硬把它分別了。你的心是無二的，千萬不要把它分開；煩惱時是你的心，頓悟的時候，也是你的心啊！這個心本身可沒有頓漸之分喔！心本來就是這個樣子，你的本性本來也就是如此，只不過是在你落入後天之後，以文字形象來將它分別了 。
We will be less
troubled if we hold a tranquil heart and are not too demanding. On the contrary,
if you desire for something you can't get, you are in great trouble. However,
as described in “THE SUTRA OF HUI NENG, THE SIXTH
PATRIARCH” (六祖壇經), the troubled mind is bodhi itself. The troubled mind is actually the
same as the bodhi heart, because Dao is the origin of our whole being. All the
vexations and the virtues originate from our true self. Do not discriminate one
from the other. You have only one heart. Do not divide it into two. You feel
troubled at heart. You are enlightened at heart, too! The essence of our heart
is neither enlightened nor confused. Your true nature simply exists in the way
it used to be and will always be. It's just like that we live in this material
world and we use worldly languages and images to describe the state of our heart
discriminatively.
(……to be continued)
Introduction to Tao and Its Testimonials (71)
By
Professor Edward Hsu
Appendix
6. Reincarnation
1. What is reincarnation?
2. Did you hear any cases of reincarnation around you?
3. Are you happy with this life? If this life is repeated, will you
accept it?
4. On this earth, water, air, clay and almost everything is recycled
again and again, why is life the exception?
5. How can we escape from reincarnation?
6. We know that the eyes are the windows of our soul, then where is the
door?
7. If you go out of your house, what will the neighbors think of you?
8. If you arrive home today, and find someone just went out of your
house through the windows, what do you think?
9. Know where the door is, so that we can go out of our body through
this door.
Appendix 7: Meditation
The Sixth Patriarch preached the following to the assembly:
"In our school of meditation, we neither
concentrate on the Mind nor on purity, nor concentrate on immobility. As to
concentrating on the Mind, the mind is originally delusive. Knowing the mind is
delusive, so we cannot concentrate on the delusive mind. If we concentrate on
purity, our true nature is originally pure already. The delusive ideas obscure
Tathata (Suchness). So far as we get rid of all delusive idea there will be
nothing but purity in our nature. To have an idea of concentrating on purity is
creating another delusion, the delusion of purity. Delusion (delusion of purity
we created) has no abiding place. Trying to concentrate on it (that delusion)
is a delusion already. Purity has neither shape nor form; but we try to invent
the 'form of purity', and take it as our special ability. Holding such an
opinion, our true nature will be fettered and be bound by it (form of
purity)."
Learned audience, as for practicing immobility
(imperturbability), we should ignore other's righteousness or wrongs, goodness
or evil, merit or demerit in contact with all types of people. This is the
immobility of our true nature.
Learned Audience, the unenlightened person may be
immobilized physically , but as soon as he opens his mouth, he criticizes
others about their merits or demerits, good or evil, ability or weakness; thus
he deviates from the right track. If concentrating on mind or on purity is also
a block to the Path."
The Patriarch further preached to the assembly as follows:
"Learned audience, what is sitting for
meditation? In our school, meditation means no obstacles, no hindrance (in our true
nature). To have no ideas created for all outward circumstances, be they good
or bad means sitting. Inwardly you can see that your true nature is not touched
at all means meditation (Zen)."
Learned Audience, what are Dhyana (Zen) and Samadhi
(Firmness)? Zen means to be free from attachment to all outer objects, and
firmness means to be un-bewildered in your inner heart. If we are attached to
outer objects, our inner heart will be bewildered. When we are free from
attachment to all outer objects, the mind will not be bewildered spontaneously.
Our true nature is originally pure and quiet, when we are in the circumstance,
we are fascinated by it. If we are in the circumstance, and our heart will not be bewildered, it is
real firmness."
"Learned audience, to be free from attachments
to all outer objects is Zen. To be not bewildered inward is firmness. Outward
detached, inward firmness means meditation. The Bodhisattva Sila Sutra says,
"our true nature is originally pure itself Learned Audience, we have to see
our originally pure true nature in every single ideas. Cultivate ourselves and
practice ourselves, and then we for sure will be a Buddha in the future."
(……to
be continued)
【From
May 28, 2012 to July 1, 2012】
※ LIST OF CONTRIBUTIONS TO THE TEMPLE FUND ※
USD1000﹕ 楊蘇錦蓮 楊素娥
USD 800﹕ J C Flowers Inc.
USD 400﹕ Carolyn Chau
USD 200﹕ 周美蓮 周美香 葉振豪 賴氏合家
USD 150﹕ 蘇淑偉
USD 120﹕ 林玉嬋
USD 110﹕ Terry Lin
USD 100﹕ 陳正男 蘇玉美 周鼎權 何秀芬 鄭振洪 田嬿彤
USD 50﹕
楊子明 馮穗成合家
USD 40﹕
蘇淑燕
USD 30﹕
張家盛 孫宏耀
USD 20﹕
陳巧蘭 莊海德 玲 姐 Kim Tung
NTD18000﹕
陳先生
※ LIST OF CONTRIBUTION FOR PRINTING FUND ※
USD 300： 馬氏壇
USD 100： 鄭嘉茵 鄭耀宗 鄭耀祖 譚汝昌
USD 30﹕
陳群英
USD 20： 曹治華 鍾素華 謝文英 Daniel Nguyen
P.S. If there are any inaccuracies or you are not listed above,
or you don’t want to be listed,
please let us know, thanks!
|
Calendar
of Events for August 2012
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Solar
|
Lunar
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Week
|
Events
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8/2
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6/15
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THU
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Full Moon Evening
Offering;
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8/5
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6/18
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SUN
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United Class;
English Class; Tao Affairs Meeting
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|
8/7
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6/20
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TUE
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Elder Class ;
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8/12
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6/25
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SUN
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Special Class for
Tao Etiquette
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8/17
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7/1
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FRI
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First Calendar
Evening Offering
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8/19
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7/3
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SUN
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Enlightenment
Discovery Class; Chaochow & Cantonese Ethic Class;
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8/26
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7/10
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SUN
|
Enlightenment
Discovery Class;
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8/31
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7/15
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FRI
|
Full Moon Evening
Offering;
|
|
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