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16
Chan atau Zen / Link Pdf The Surangama Sutra with commentary dan sutra lain
« on: 11 May 2011, 12:55:02 PM »
Website The Shurangama Sutra a simple explanation by the Venerable Master Hsuan Hua dan sutra lainnya
http://www.cttbusa.org/shurangama1/shurangama_contents.asp
Pdf The Shurangama Sutra a simple explanation by the Venerable Master Hsuan Hua
http://www.longbeachmonastery.org/The%20Surangama%20Sutra%20with%20commentary.pdf
The øåraïgama Såtra(Leng Yen Ching) Commentary by Ch’an Master Han øhan (1546-1623)
http://www.buddhanet.net/pdf_file/surangama.pdf
The English Translation of A General Explanation Of The Vajra Praj¤à Pàramità Såtra by the Venerable Master Hsuan Hua
http://www.buddhanet.net/pdf_file/prajparagen2.pdf
http://www.cttbusa.org/shurangama1/shurangama_contents.asp
Pdf The Shurangama Sutra a simple explanation by the Venerable Master Hsuan Hua
http://www.longbeachmonastery.org/The%20Surangama%20Sutra%20with%20commentary.pdf
The øåraïgama Såtra(Leng Yen Ching) Commentary by Ch’an Master Han øhan (1546-1623)
http://www.buddhanet.net/pdf_file/surangama.pdf
The English Translation of A General Explanation Of The Vajra Praj¤à Pàramità Såtra by the Venerable Master Hsuan Hua
http://www.buddhanet.net/pdf_file/prajparagen2.pdf
17
Diskusi Umum / Referendum
« on: 10 May 2011, 11:51:12 AM »
Bagaimana pandangan saudara - saudara yang masih baru ini terhadap member - member yang sudah lama di forumn ini?
18
Diskusi Umum / Segala sesuatu tidaklah kekal
« on: 10 May 2011, 09:41:29 AM »
BuddhaSasana Home Page
English Section
The Three Dharma Seals
Thich Nhat Hanh
Every authentic teaching of the Buddha must bear three Dharma Seals: impermanence, non-self, and nirvana.
The first Dharma Seal is impermanence. Nothing remains the same for two consecutive moments. Heraclitus said we can never bathe twice in the same river. Confucius, while looking at a stream, said, "It is always flowing, day and night." The Buddha implored us not just to talk about impermanence, but to use it as an instrument to help us penetrate deeply into reality and obtain liberating insight. We may be tempted to say that because things are impermanent, there is suffering. But the Buddha encouraged us to look again. Without impermanence, life is not possible. How can we transform our suffering if things are not impermanent? How can our daughter grow up into a beautiful young lady? How can the situation in the world improve? We need impermanence for social justice and for hope.
If you suffer, it is not because things are impermanent. It is because you believe things are permanent. when a flower dies, you don't suffer much, because you understand that flowers are impermanent. But you cannot accept the impermanence of your beloved one, and you suffer deeply when she passes away.
If you look deeply into impermanence, you will do your best to make her happy right now. Aware of impermanence, you become positive, loving and wise. Impermanence is good news. Without impermanence, nothing would be possible. With impermanence, every door is open for change. Instead of complaining, we should say, "Long live impermanence!" Impermanence is an instrument for our liberation.
The second Dharma Seal is non-self. If you believe in a permanent self, a self that exists forever, a separate, independent self, your belief cannot be described as Buddhist. Impermanence is from the point of view of space. When we look more and more deeply at the notions of self, person, living being and life span, we discover that there are no boundaries between self and non-self, person and non-person, living being and non-living being, life span and non-life span. When we take a step on the green earth, we are aware that we are made of air, sunshine, minerals and water, that we are a child of earth and sky, linked to all other beings, both animate and inanimate. This is the practice of non-self. The Buddha invites us to dwell in mindfulness in the concentrations (samadhi) of interbeing, non-self and impermanence.
The third Dharma Seal is nirvana, which means "extinction," the extinction of afflictions and notions. Human beings' three basic afflictions are craving, hatred and ignorance. Ignorance (avidya), the inability to understand reality, is the most fundamental of these. Because we are ignorant, we crave for things that destroy us, and we get angry at many things. We try to grasp the world of our projections, and we suffer.
Nirvana, the extinction of all afflictions, represent the birth of freedom. The extinction of one thing always bring about the birth of something else. When darkness is extinguished, light comes forth. When suffering is removed, peace and happiness are always there. Many scholars say that nirvana is annihilation, the extinction of everything, and that Buddhists aspire to non-being. They have been bitten by the snake of nirvana.
In many sutras, the Buddha says that although ascetics and brahmans describe his teaching as annihilation and non-being, that is not correct. The Buddha offers us nirvana to rescue us from attachment to the notions of impermanence and non-self. If we get caught by nirvana, how will we ever escape?
Notions and concepts can be useful if we learn how to use them skillfully, without getting caught by them. Zen master Lin Chi said, "If you see the Buddha on your way, kill him." He means if you have an idea of the Buddha that prevents you from having a direct experience of the Buddha, you are caught by that object of your perception, and the only way for you to free yourself and experience the Buddha is to kill your notion of the Buddha. This is the secret of the practice. If you hold onto an idea or a notion, you lose the chance. Learning to transcend your mental constructions of reality is an art. Teachers have to help their students learn how not to accumulate notions. If you are laden with notions, you will never be emancipated. Learning to look deeply to see into the tue nature of things, having direct contract with reality and not just describing reality in terms of notions and concepts, is the practice.
From: Cultivating the Mind of Love - The Practice of Looking Deeply in the Mahayana Buddhist Tradition. Thich Nhat Hanh, 1996. Published by Parallax Press, Berkeley, California.
Sudikah Bro kelana memberikan pandangannya tentang kata - kata tersebut? (Jika hanya mau melihat kata - katanya saja)
English Section
The Three Dharma Seals
Thich Nhat Hanh
Every authentic teaching of the Buddha must bear three Dharma Seals: impermanence, non-self, and nirvana.
The first Dharma Seal is impermanence. Nothing remains the same for two consecutive moments. Heraclitus said we can never bathe twice in the same river. Confucius, while looking at a stream, said, "It is always flowing, day and night." The Buddha implored us not just to talk about impermanence, but to use it as an instrument to help us penetrate deeply into reality and obtain liberating insight. We may be tempted to say that because things are impermanent, there is suffering. But the Buddha encouraged us to look again. Without impermanence, life is not possible. How can we transform our suffering if things are not impermanent? How can our daughter grow up into a beautiful young lady? How can the situation in the world improve? We need impermanence for social justice and for hope.
If you suffer, it is not because things are impermanent. It is because you believe things are permanent. when a flower dies, you don't suffer much, because you understand that flowers are impermanent. But you cannot accept the impermanence of your beloved one, and you suffer deeply when she passes away.
If you look deeply into impermanence, you will do your best to make her happy right now. Aware of impermanence, you become positive, loving and wise. Impermanence is good news. Without impermanence, nothing would be possible. With impermanence, every door is open for change. Instead of complaining, we should say, "Long live impermanence!" Impermanence is an instrument for our liberation.
The second Dharma Seal is non-self. If you believe in a permanent self, a self that exists forever, a separate, independent self, your belief cannot be described as Buddhist. Impermanence is from the point of view of space. When we look more and more deeply at the notions of self, person, living being and life span, we discover that there are no boundaries between self and non-self, person and non-person, living being and non-living being, life span and non-life span. When we take a step on the green earth, we are aware that we are made of air, sunshine, minerals and water, that we are a child of earth and sky, linked to all other beings, both animate and inanimate. This is the practice of non-self. The Buddha invites us to dwell in mindfulness in the concentrations (samadhi) of interbeing, non-self and impermanence.
The third Dharma Seal is nirvana, which means "extinction," the extinction of afflictions and notions. Human beings' three basic afflictions are craving, hatred and ignorance. Ignorance (avidya), the inability to understand reality, is the most fundamental of these. Because we are ignorant, we crave for things that destroy us, and we get angry at many things. We try to grasp the world of our projections, and we suffer.
Nirvana, the extinction of all afflictions, represent the birth of freedom. The extinction of one thing always bring about the birth of something else. When darkness is extinguished, light comes forth. When suffering is removed, peace and happiness are always there. Many scholars say that nirvana is annihilation, the extinction of everything, and that Buddhists aspire to non-being. They have been bitten by the snake of nirvana.
In many sutras, the Buddha says that although ascetics and brahmans describe his teaching as annihilation and non-being, that is not correct. The Buddha offers us nirvana to rescue us from attachment to the notions of impermanence and non-self. If we get caught by nirvana, how will we ever escape?
Notions and concepts can be useful if we learn how to use them skillfully, without getting caught by them. Zen master Lin Chi said, "If you see the Buddha on your way, kill him." He means if you have an idea of the Buddha that prevents you from having a direct experience of the Buddha, you are caught by that object of your perception, and the only way for you to free yourself and experience the Buddha is to kill your notion of the Buddha. This is the secret of the practice. If you hold onto an idea or a notion, you lose the chance. Learning to transcend your mental constructions of reality is an art. Teachers have to help their students learn how not to accumulate notions. If you are laden with notions, you will never be emancipated. Learning to look deeply to see into the tue nature of things, having direct contract with reality and not just describing reality in terms of notions and concepts, is the practice.
From: Cultivating the Mind of Love - The Practice of Looking Deeply in the Mahayana Buddhist Tradition. Thich Nhat Hanh, 1996. Published by Parallax Press, Berkeley, California.
Sudikah Bro kelana memberikan pandangannya tentang kata - kata tersebut? (Jika hanya mau melihat kata - katanya saja)
19
Diskusi Umum / Renungan : Dharma yang hidup
« on: 09 May 2011, 12:12:10 PM »
Sebenarnya postingan ini sudah ada di thread lain sebagai response terhadap postingan lain. Tetapi saya ingin menjadikan sebagai thread baru disini, untuk lebih memudahkan dibaca oleh teman - teman. Karena di TS sebelumnya terlampau banyak halaman sehingga takutnya ada teman - teman yang malas melihat halaman demi halaman.
Segala sesuatu tidaklah kekal dan abadi. Segala sesuatu yang dilahirkan pasti mengalami tua, sakit dan mati. Inilah fakta sejati. Inilah kebenaran / dharma sejati. Dharma / kebenaran sejati tidak membeda - bedakan, tidak ada pandangan dualistic disitu.
Kebenaran sejati ini lahir dari kebenaran sejati akan ketidak tetapan \ ketidak kekalan.
Kita harus melihat segala sesuatu adalah sama (equality) dalam hal ketidak-tetapan/ketidak-kekalan. Segala sesuatu adalah setara, tidak ada pandangan dualistic disitu. Tidak menolak atau menerima semua kemelekatan. Mereka hanya fenomena dan bersifat tidak tetap. Muncul dan lenyap setiap saat. Ketika batin ada keheningan, itu tidaklah tetap. Ketika batin ada kekotoran, itu juga tidak tetap.
Jika kita mempunyai pandangan yang membeda - bedakan, maka kita tidak sejalan dengan dharma \ kebenaran sejati.Jika kebenaran sejati ini membeda - bedakan, maka ada yang dilahirkan tetapi tidak mengalami tua, sakit dan mati. Maka dharma tersebut tidak sejati dan tidak bisa dikatakan kebenaran sejati karena dharma tersebut berkondisi. Segala sesuatu yang berkondisi tidak kekal dan akan lenyap.
Dengan mengamati segala sesuatu seperti apa adanya, maka kita bisa lihat segala sesuatu memaparkan dharma / kebenaran sejati tersebut. Ketika kita melihat sesuatu, batin kita selalu berkutat dalam pandangan dualistic dan kita bertindak sesuai dengannya. Ketika ada kesakitan, kita menolaknya dan sehingga kita mengeluh, marah dst. Kita melakukan segala upaya untuk menghindari kesakitan tersebut. Ketika tidak ada kesakitan kita menerima dengan senang dan melakukan segala upaya agar kita tetap nyaman dalam keadaan tersebut.
Seperti itulah Jika kita mempunyai pandangan dualistic terhadap setiap dharma yang muncul / segala sesuatu yang ada disekeliling kita dan menjadi terjebak didalamnya dan tidak bisa melihat kebenaran sejati dari dharma tersebut. Jika kita melihat segala sesuatu adalah tidak tetap dan tidak kekal, maka kita melihat kebenaran sejati dari segala sesuatu / dharma yang ada disekeliling kita muncul dan lenyap setiap saat.
Tak terkecuali juga ketika kita melihat seorang penjahat. Jika kita melihat seorang penjahat dan kita mempunyai pandangan dualistic maka kita akan terjebak didalamnya dan batin menjadi sibuk menerima atau menolak dan lupa akan kebenaran sejati yang dipaparkan oleh seorang penjahat.
Jika kita tidak mempunyai pandangan dualistic, maka kita tidak bisa melihat kebenaran sejati yang dipaparkan/direfleksikan oleh seorang penjahat (semua dharma disekeliling kita, tidak melihat agama, golongan).
Ketika seorang tidak bisa melihat dengan benar segala sesuatu, maka ia akan mengikuti jalan lain. Ia akan mengikuti jalan yang bertentangan dengan kebenaran sejati. Ia tidak memahami segala sesuatu tidaklah tetap. Dan terjebak dengan kesenangan duniawi. Sehingga batinnya dipenuhi dengan kekotoran batin. Ia akan berbuat apa saja untuk mencari kesenangan duniawi. Ia melekat kepada segala sesuatu yang tidak tetap dan tidak memuaskan. Semakin ia mencari kesenangan duniawi hanya untuk nafsu dan keinginannya, maka semakin ia jauh dari kebahagiaan dan semakin ia menderita.
Contoh diatas dikatakanlah ia seorang penjahat. Tidak bisakah anda melihat seorang penjahat merefleksikan kebenaran sejati tersebut? Mereflesikan dharma yang diajarkan oleh Buddha?
Seperti itulah saya juga belajar dari anda sekalian. Karena itu saya berterima kasih dari kepada adan semua para guru kebenaran sejati, karena setiap dari anda memaparkan kebenaran sejati kepada saya.
Karena itu, jangalan kita terjebak dalam asli dan palsu (pandangan dualistic) dan tidak bisa melihat kebenaran sejati tersebut. Kebenaran sejati itu ada dan melekat di dalam setiap dharma/ segela sesuatu yang ada disekeliling kita, tidak peduli agama anda apa, kaya miskin, tua muda, penjahat orang baik. Semua nya memaparkan/merefleksikan kebenaran sejati, dharma yang hidup dan bukan hitam diatas putih.
Lihat ini
http://dhammacitta.org/forum/index.php?topic=735.0;message=345279
Ketika anda melihat seseorang begitu melekat kepada agamanya, maka anda akan melihat kebenaran sejati yang direfleksikannya dan menyadari kebenaran sejati dari Dharma yang yang diajarkan oleh Sang Buddha.
Ketika anda melihat seseorang memotong kambing, anda akan melihat kebenaran sejati yang direfleksikannya dan menyadari kebenaran sejati dari Dharma yang yang diajarkan oleh Sang Buddha.
Anda akan melihat sebab dan akibat dari setiap dharma yang anda jumpai.
Sutra yang tertulis hanyalah kata - kata, tidak mewakili kebenaran sejati, tidak ada sesuatu apapun disana, yang ada tinta diatas kertas. Kenapa anda melekat kepadanya dan lupa akan tujuan dari keberadaannya? Segala sesuatu yang ada disekeliling kitalah adalah dharma yang sejati, dharma yang hidup, dharma yg mewakili kebenaran sejati yang diajarkan sang Buddha. Kita bisa melihat dalam diri setiap orang, jika anda tidak sejalan dengan dharma , maka anda akan menderita. Jika batin anda ada ketamakan, kebencian, kebodohan maka anda akan menderita dan tidak bisa mencapai nibbana. Jika batin anda tidak ada kemelekatan, tidak ada kekotoran batin, maka anda adalah Buddha hidup, Dharma hidup.
Segala sesuatu tidaklah kekal dan abadi. Segala sesuatu yang dilahirkan pasti mengalami tua, sakit dan mati. Inilah fakta sejati. Inilah kebenaran / dharma sejati. Dharma / kebenaran sejati tidak membeda - bedakan, tidak ada pandangan dualistic disitu.
Kebenaran sejati ini lahir dari kebenaran sejati akan ketidak tetapan \ ketidak kekalan.
Kita harus melihat segala sesuatu adalah sama (equality) dalam hal ketidak-tetapan/ketidak-kekalan. Segala sesuatu adalah setara, tidak ada pandangan dualistic disitu. Tidak menolak atau menerima semua kemelekatan. Mereka hanya fenomena dan bersifat tidak tetap. Muncul dan lenyap setiap saat. Ketika batin ada keheningan, itu tidaklah tetap. Ketika batin ada kekotoran, itu juga tidak tetap.
Jika kita mempunyai pandangan yang membeda - bedakan, maka kita tidak sejalan dengan dharma \ kebenaran sejati.Jika kebenaran sejati ini membeda - bedakan, maka ada yang dilahirkan tetapi tidak mengalami tua, sakit dan mati. Maka dharma tersebut tidak sejati dan tidak bisa dikatakan kebenaran sejati karena dharma tersebut berkondisi. Segala sesuatu yang berkondisi tidak kekal dan akan lenyap.
Dengan mengamati segala sesuatu seperti apa adanya, maka kita bisa lihat segala sesuatu memaparkan dharma / kebenaran sejati tersebut. Ketika kita melihat sesuatu, batin kita selalu berkutat dalam pandangan dualistic dan kita bertindak sesuai dengannya. Ketika ada kesakitan, kita menolaknya dan sehingga kita mengeluh, marah dst. Kita melakukan segala upaya untuk menghindari kesakitan tersebut. Ketika tidak ada kesakitan kita menerima dengan senang dan melakukan segala upaya agar kita tetap nyaman dalam keadaan tersebut.
Seperti itulah Jika kita mempunyai pandangan dualistic terhadap setiap dharma yang muncul / segala sesuatu yang ada disekeliling kita dan menjadi terjebak didalamnya dan tidak bisa melihat kebenaran sejati dari dharma tersebut. Jika kita melihat segala sesuatu adalah tidak tetap dan tidak kekal, maka kita melihat kebenaran sejati dari segala sesuatu / dharma yang ada disekeliling kita muncul dan lenyap setiap saat.
Tak terkecuali juga ketika kita melihat seorang penjahat. Jika kita melihat seorang penjahat dan kita mempunyai pandangan dualistic maka kita akan terjebak didalamnya dan batin menjadi sibuk menerima atau menolak dan lupa akan kebenaran sejati yang dipaparkan oleh seorang penjahat.
Jika kita tidak mempunyai pandangan dualistic, maka kita tidak bisa melihat kebenaran sejati yang dipaparkan/direfleksikan oleh seorang penjahat (semua dharma disekeliling kita, tidak melihat agama, golongan).
Ketika seorang tidak bisa melihat dengan benar segala sesuatu, maka ia akan mengikuti jalan lain. Ia akan mengikuti jalan yang bertentangan dengan kebenaran sejati. Ia tidak memahami segala sesuatu tidaklah tetap. Dan terjebak dengan kesenangan duniawi. Sehingga batinnya dipenuhi dengan kekotoran batin. Ia akan berbuat apa saja untuk mencari kesenangan duniawi. Ia melekat kepada segala sesuatu yang tidak tetap dan tidak memuaskan. Semakin ia mencari kesenangan duniawi hanya untuk nafsu dan keinginannya, maka semakin ia jauh dari kebahagiaan dan semakin ia menderita.
Contoh diatas dikatakanlah ia seorang penjahat. Tidak bisakah anda melihat seorang penjahat merefleksikan kebenaran sejati tersebut? Mereflesikan dharma yang diajarkan oleh Buddha?
Seperti itulah saya juga belajar dari anda sekalian. Karena itu saya berterima kasih dari kepada adan semua para guru kebenaran sejati, karena setiap dari anda memaparkan kebenaran sejati kepada saya.
Karena itu, jangalan kita terjebak dalam asli dan palsu (pandangan dualistic) dan tidak bisa melihat kebenaran sejati tersebut. Kebenaran sejati itu ada dan melekat di dalam setiap dharma/ segela sesuatu yang ada disekeliling kita, tidak peduli agama anda apa, kaya miskin, tua muda, penjahat orang baik. Semua nya memaparkan/merefleksikan kebenaran sejati, dharma yang hidup dan bukan hitam diatas putih.
Lihat ini
http://dhammacitta.org/forum/index.php?topic=735.0;message=345279
Ketika anda melihat seseorang begitu melekat kepada agamanya, maka anda akan melihat kebenaran sejati yang direfleksikannya dan menyadari kebenaran sejati dari Dharma yang yang diajarkan oleh Sang Buddha.
Ketika anda melihat seseorang memotong kambing, anda akan melihat kebenaran sejati yang direfleksikannya dan menyadari kebenaran sejati dari Dharma yang yang diajarkan oleh Sang Buddha.
Anda akan melihat sebab dan akibat dari setiap dharma yang anda jumpai.
Sutra yang tertulis hanyalah kata - kata, tidak mewakili kebenaran sejati, tidak ada sesuatu apapun disana, yang ada tinta diatas kertas. Kenapa anda melekat kepadanya dan lupa akan tujuan dari keberadaannya? Segala sesuatu yang ada disekeliling kitalah adalah dharma yang sejati, dharma yang hidup, dharma yg mewakili kebenaran sejati yang diajarkan sang Buddha. Kita bisa melihat dalam diri setiap orang, jika anda tidak sejalan dengan dharma , maka anda akan menderita. Jika batin anda ada ketamakan, kebencian, kebodohan maka anda akan menderita dan tidak bisa mencapai nibbana. Jika batin anda tidak ada kemelekatan, tidak ada kekotoran batin, maka anda adalah Buddha hidup, Dharma hidup.
20
Chan atau Zen / With one short fart, All dust arrises, covering one mind
« on: 07 May 2011, 08:43:17 AM »
In order to tell about the Eight Winds, we must talk about the famous Sung Dynasty scholar and poet Su Tung P’o. He was known as Layman Tung P’o and he carried on a dialogue with Dhyana Master Fo Yin. The former lived on the south bank of the Long River (Yang Tze) at Chen Chiang, and the latter on the north bank of the river.
The poet Su Tung P’o meditated and cultivated, and one day in meditation he saw a state that moved him to write a verse. The verse went:
The “God among gods” refers to the Buddha. The poet claimed that when he bowed to the Buddha, he emitted a light that went throughout the universe. The “Eight Winds” are:
1. praise;
2. ridicule;
3. suffering;
4. bliss;
5. benefit;
6. destruction;
34 Volume One – The Bodhisattva Stages
7. gain;
8. loss.
(saya tambah satu : Kentut (Sorry))
“Praise” is someone’s saying things like, “You are an excellent student. You really apply yourself. You have a fine personality and a good moral character.” But you shouldn’t look upon praise as something good, because if you are moved by it, you just prove that you don’t have any samadhi-power.
The Eight Winds are difficult for cultivators to bear. “Ridicule” means to chide or tease or use sarcasm. It’s to use
words in such a way as to break a person down. It may sound like praise but it’s thick with sarcasm. This wind can cause one to lose one’s temper. “How can you treat me like that!” is a typical reaction. “Suffering” in all its manifold aspects is also one of the winds, as is “bliss.” You may feel good, but you should not think that it’s a great thing, because as soon as your mind moves to acknowledge the pleasure, a wind has moved you.
“Benefit” refers to something that will help you out. “Destruction” means something unbeneficial which is bad for you. “Gain” refers to getting something, “loss” to losing it. Getting something makes you happy; losing something upsets you. For instance, a person buys the latest model of a very fancy radio. He’s so taken
with it that he even dreams about it at night. Or maybe it’s a camera or a telescope. In general, just imagine the thing that you are most fond of: buying it is what is meant by “gain.” But once you have it, of course, other people find it attractive, too, and who would have guessed that someone would wait until you are a bit careless and steal it from you? At that point, your ignorance arises and you are afflicted by your loss. That’s to be moved by the Eight Winds.
But Su Tung P’o said that the Eight Winds did not move him as he sat aloft a purple golden lotus. He had his servant take the poem to Ch’an Master Fo Yin for his critique. The Ten Faiths Ch’an Master Fo Yin scribbled two words across the poem. The two words were very meaningful, but Su Tung P’o couldn’t handle them. He exploded in a rage as soon as he glanced at them.
What were the words? “Fart, fart.” Su Tung P’o grabbed the poem, threw on his coat, and stormed
across the river to confront Ch’an Master Fo Yin.
“What kind of bad-mouthed monk are you?” he demanded of the Ch’an Master. “What right do you have to scold people like that?”
“But you said the Eight Winds would not move you,” Ch’an Master Fo Yin replied calmly. “How is it that my two little farts have blown you all the way across the river?”
Thinking it over, Su Tung P’o saw how right the Ch’an Master was, and so he hung his head and went back home.
Setiap hari belajar dan menghafal sutra. Pikiran diisi dengan kata - kata (debu), kemudian pikiran penuh dengan kata - kata (debu).
Satu kentut meniup semua debu - debu menutup pandangan orang tsbt sehingga tidak bisa melihat kebenaran di dalamnya
Apa gunaya kata - kata itu?
The poet Su Tung P’o meditated and cultivated, and one day in meditation he saw a state that moved him to write a verse. The verse went:
I bow my head to the God among gods.
And a ray of light illumines the great thousand worlds.
The Eight Winds cannot move me,
As I sit aloft a purple golden lotus.
And a ray of light illumines the great thousand worlds.
The Eight Winds cannot move me,
As I sit aloft a purple golden lotus.
The “God among gods” refers to the Buddha. The poet claimed that when he bowed to the Buddha, he emitted a light that went throughout the universe. The “Eight Winds” are:
1. praise;
2. ridicule;
3. suffering;
4. bliss;
5. benefit;
6. destruction;
34 Volume One – The Bodhisattva Stages
7. gain;
8. loss.
(saya tambah satu : Kentut (Sorry))
“Praise” is someone’s saying things like, “You are an excellent student. You really apply yourself. You have a fine personality and a good moral character.” But you shouldn’t look upon praise as something good, because if you are moved by it, you just prove that you don’t have any samadhi-power.
The Eight Winds are difficult for cultivators to bear. “Ridicule” means to chide or tease or use sarcasm. It’s to use
words in such a way as to break a person down. It may sound like praise but it’s thick with sarcasm. This wind can cause one to lose one’s temper. “How can you treat me like that!” is a typical reaction. “Suffering” in all its manifold aspects is also one of the winds, as is “bliss.” You may feel good, but you should not think that it’s a great thing, because as soon as your mind moves to acknowledge the pleasure, a wind has moved you.
“Benefit” refers to something that will help you out. “Destruction” means something unbeneficial which is bad for you. “Gain” refers to getting something, “loss” to losing it. Getting something makes you happy; losing something upsets you. For instance, a person buys the latest model of a very fancy radio. He’s so taken
with it that he even dreams about it at night. Or maybe it’s a camera or a telescope. In general, just imagine the thing that you are most fond of: buying it is what is meant by “gain.” But once you have it, of course, other people find it attractive, too, and who would have guessed that someone would wait until you are a bit careless and steal it from you? At that point, your ignorance arises and you are afflicted by your loss. That’s to be moved by the Eight Winds.
But Su Tung P’o said that the Eight Winds did not move him as he sat aloft a purple golden lotus. He had his servant take the poem to Ch’an Master Fo Yin for his critique. The Ten Faiths Ch’an Master Fo Yin scribbled two words across the poem. The two words were very meaningful, but Su Tung P’o couldn’t handle them. He exploded in a rage as soon as he glanced at them.
What were the words? “Fart, fart.” Su Tung P’o grabbed the poem, threw on his coat, and stormed
across the river to confront Ch’an Master Fo Yin.
“What kind of bad-mouthed monk are you?” he demanded of the Ch’an Master. “What right do you have to scold people like that?”
“But you said the Eight Winds would not move you,” Ch’an Master Fo Yin replied calmly. “How is it that my two little farts have blown you all the way across the river?”
Thinking it over, Su Tung P’o saw how right the Ch’an Master was, and so he hung his head and went back home.
Setiap hari belajar dan menghafal sutra. Pikiran diisi dengan kata - kata (debu), kemudian pikiran penuh dengan kata - kata (debu).
Satu kentut meniup semua debu - debu menutup pandangan orang tsbt sehingga tidak bisa melihat kebenaran di dalamnya
Apa gunaya kata - kata itu?
21
Chan atau Zen / Vajra Prajña Paramita Sutra
« on: 06 May 2011, 02:11:08 PM »A General Explanation of the Vajra Prajña Paramita Sutra
by Dhyana Master Hsüan Hua
by Dhyana Master Hsüan Hua
Introductions
On The English Translation of A General Explanation Of The Vajra Praj¤à Pàramità Såtra
This Såtra says, “One should produce a heart without dwelling anywhere.Ÿ The Sixth Patriarch, the Great Master Hui, heard that sentence and awakened to the Way. “Any dwelling of the heart is no dwelling.Ÿ Therefore the Larger Chapters say, “If one dwells in dharmas, he does not dwell in praj¤à pàramità.
If one does not dwell in dharmas, he dwells in praj¤à pàramità. That is why every one of the Great Praj¤à assemblies begins with an explanation of “not dwelling.ŸThat Såtra also says, “At that time the World Honored One, using Dharmas which were not witticisms, discussed the marks of the Tathàgata.
For the sake of all Bodhisattvas he proclaimed praj¤à, the profound principle and tendency of the Dharma door of the word ‘wheel’ saying, ‘All dharmas are devoid of marks because they are apart from the many marks. All dharmas are wishless, because they are without seeking. All dharmas are still, because they are eternally quiescent. All dharmas are impermanent, because they are without a permanent nature. All dharmas are without bliss, because there is nothing which can be blissful. All dharmas are without self, because they have no self-mastery. All dharmas are devoid of purity, because they are apart from the mark of purity. All dharmas cannot be obtained, because in searching for their mark, it cannot be found.Ÿ That explains the principle and tendency of the emptiness of the nature.
That Såtra also says, “At that time the World Honored One, further using the storehouse of those who dwell in and maintain the Dharma, discussed the marks of the Tathàgata. For the sake of all Bodhisattvas he proclaimed praj¤à, the total pervasiveness of sentient beings who dwell in and maintain the Dharma, the profound principle and tendency of the supreme storehouse Dharma door, saying, ‘All sentient beings are the storehouse of the Tathàgata, because Samantabhadra Bodhisattva’s own substance is all-pervasive. All living beings are the storehouse of vajra, because they are anointed by the vajra-storehouse. All living beings are the storehouse of proper Dharma, because they rely on proper speech to bring about change. All living beings are the storehouse of wonderful karma, because in matters of karma they rely on the additional practices.’Ÿ The previous passage explained that existent dharmas are non-existent. This passage explains that non-existent dharmas are not non- existent. Non-existence and not non-existence is the principle and tendency of the Middle Way.
In the past, five hundred bhikùus became doubtful and disbelieved when they heard the emptiness dharma of praj¤à. Arising from their seats, they departed. The Bodhisattva Net Brightness instructed the Brahmà God Beneficial Consideration to devise an expedient means to instruct them.
The Brahmà God replied, “Even if they were allowed to depart for as many kalpas as there are grains of sand in the Ganges River, they could not get out of this Dharma door. They are like a fool who, fearing emptiness, tries to walk away from emptiness. No matter where he goes, he does not leave emptiness behind. Those bhikùus are just like that. Although they may go a long way, they cannot leave the mark of emptiness.
“They are also like a man who seeks emptiness. Racing east and west he says, ‘I want emptiness! I want emptiness!’
That man merely says the name of emptiness; he does not perceive emptiness. Those bhikùus are also like that. Desiring to attain nirvàõa, they practice in the midst of nirvàõa and do not attain it. For what reason? Nirvàõa is merely a name, and just like emptiness which is merely a name, it cannot be obtained.Ÿ
We who investigate the Buddha’s teaching should know that the Buddha’s teaching is the teaching of the Dharmarealm; it is not differentiated into national traditions. The Buddha’s teaching is the teaching of all people; it is not divided by regional interests. The Buddha’s teaching is the teaching of living beings; it is without racial prejudice. The Buddha said, “All living beings have the Buddha-nature. All can become Buddhas.Ÿ Whether you believe or not makes no difference because eventually you will come to believe. It is only a matter of time. Since nothing can go beyond the Dharmarealm, everything is equally enveloped by the Buddhadharma. What
more is there to say?
On the advent of the first publication of this English translation of A General Explanation of the Vajra Såtra, I
have judiciously added these few words of preface.
Gold Mountain øramana An Tz’u
The 15th day of the 7th lunar month
The Day of the Buddha’s Rejoicing
Mahàyàna, 3002
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