Monthly Archives: October 2015

Lamrim Highest Scope Practice 菩提道次第上士道

                 Lamrim Highest Scope Practice 菩提道次第上士道

         The path shared with persons who have the highest capacity and motivation

( Striving for total liberation, attaining complete enlightenment, the Buddhahood )

***The Great Scope :

Equanimity: A mind of “Neutral” or “Middle Way”, none discrimination, it is rather the steady conscious realization of reality’s transience, clear view of the emptiness of true phenomena, none attachment of all things, a mind of wisdom, all joy, filled with love and compassion .

Generating Bodhicitta: Bodhicitta is a “Awakened Mind” spontaneous wish to attain enlightenment motivated by great compassion for all sentient beings, free from the illusion of an inherently existing self.

There are Relative Bodhicitta and Absolute Bodhicitta; Relative bodhicitta is a state of mind in which the practitioner works for the good of all beings as if it were his own. Absolute bodhicitta is the wisdom of sunyata (a Sanskrit term often translated as “emptiness”), with strong wish to attain complete enlightenment

The mind of great compassion and bodhicitta motivates one to attain enlightenment Buddhahood, as quickly as possible , to benefit all sentient beings. Bodhicitta is with great motivation to help others to awaken the true self, and achieving Nirvana alike.

A person who has a spontaneous realization or motivation of bodhicitta is called a “Bodhisattva”.

The Totally Open Heart: Detachment of contaminations (Greed, hatred, ignorance, doubts, pretentions ….)   none discrimination , a mind of all total bliss, joyful kindness, filled with wisdom and universal love for all sentient beings.

Samatha: Is meditation, mind concentration, total awareness of all things and one’s own mind, non-scattering thoughts.

Calm Abiding Meditation: Śamatha furthers the right concentration aspect of the Noble Eight fold Path. “single-pointed consciousness” and vipaśyanā as “seeing into the nature of things.

The successful result of śamatha is also sometimes characterized as meditative absorption

The mind is focus at all time, immoveable to surroundings. 

Emptiness: All things are illusory , we see mountain, trees, buildings people and all living beings, certainly, we view it as real existence, but with deeper anylization, due to separation of the basic elements ; the earth, water, air, and heat, all are subject to decade and death, therefore, ultimately belong to emptiness.

Emptiness is not “nothing at all”, it meant transcend the exterior material appearance of something, accepting all thing as is with the understanding of lacking inherent existence, we let go of attachments to people, things, and mental dissatisfactory of failure, sham, blame ….etc.

A Chinese saying: See through (Realization of true reality) , Put it down (let go of attachments) and Be free (spiritually).

 

Lamrim Medium Scope Practice 菩提道次第中士道

                         Lamrim Medium Scope Practice 菩提道次第中士道

The path shared with persons who have the medium capacity and motivation

(striving for liberation of cyclic existence 修出世斷輪迴 )

Karma, The Law of Cause and Effect : By understanding the Cause and Effect, the Karma generating factor, will help us to be aware purification of our body, speech and mind.

The Karma which we created dictates our future becoming, therefore, it is so very important for us to practice diligently in our daily life.

The way Karma works is, for example; we did something unwholesome yesterday, so we do some good deed today to cancel it, it doesn’t work that way, it is imprints which we cannot erase it. So if you do a good deed first, then do a bad deed next, the law of karma is, you will enjoy the result of good karma, then you suffer the consequence of bad karma next.

The Four Noble Truths :

The Realms of Samsara -True Suffering: Contemplate on impermanence, that is changes of time and conditions. we suffer from aging, death, changes of people and environment , such as loss of love ones and natural disasters.

Realization of all things change constantly, including our body, and everything on the universe, nothing stop for a moment. Also, our mind, our thoughts are fragmentary, speedy and unstable, therefore, Buddhist practice is emphasize on mind training, bringing the wild horse-like mind to a more stable level.

The True Cause of Suffering: The afflictive emotions, especially ignorance, endless desires externally and internally. Externally are material objects, internally are perceptions, like fame, titles, recognitions, praise, strong attachment of people. All these creates suffering. because not all things resulting as wished. And, during the course of obtaining those things you wanted, you work extra hard, endure physical and emotionalstress, you are infect suffering but don’t realize the suffering.

Cessation of suffering: There is a state that is free of suffering and it’s origins, the state of ” in the world but not of it”, that is like you watch a movie, or ride the train, as it moves, you look out the window, you see all kinds of scenery, but it passes by quickly, and you are not involved. Our reality is like that. Do not be attached.

Twelve Branches of Dependent Arising: (Please refer to the “The Twelve Links of Causality” posted on 5/13/2015)

Note:  The truth is that English is my second language. I was encouraged by my English speaking friends to write these “Topics”, Buddha Dharma is vast as ocean,  I can only share with you what little I know and understand. Today an acquaintance bring to my attention,  stating that my sentences / grammar is so poor that…… no one can understand what I am “saying.  if you agree, please acknowledge by posting a comment, maybe I can find an editor.Thanks!

Outline of Lamrim Practice —- Preliminary Practice 下士道

             Outline of Lamrim Practice —- Preliminary Practice 下士道

The path shared with persons who have the modest capacity and motivation

(Striving for a rebirth in the heaven and human realms) 修人天善因

Perfect human Rebirth: We trapped in the cycle of the six lower realms of existence ; heaven, human, asura, animal, hungry ghost , and hell realms.

Fortunate to possess human body and disadvantages lower realm of Existence: For practicing of Buddha Dharma, there are disadvantages in other realms than human realm, because heavenly beings are indulge in the all joy of existence, and are not likely be interest in spiritual advancement of Buddha Dharma. The asura beings are angry spirits that constantly engaged in fighting, Buddhist practice would be last thing in their mind. animals are lack of sufficient intelligence to learn and understand Dharma. and hungry ghost and hell beings endure constant sufferings that is impossible for them to engage Dharma teachings and practice. Therefore, only human being possess the condition and intelligence to study and practice Buddhism, Thus, we must value the opportunity of this human life, put all our effort to learn and practice Buddha Dharma. Only truly follow this path will alleviate us from the cycle of Samsara (The six lower realms of existence)

The Eight Worldly Concerns: There are Joy and sorrow, Fame and Shame , Praise and Blame, Success and Failure. We practice to view all the worldly concerns as lack inherent existent, they are all illusory perceptions in the mind, be detached, don’t be overly reacted when we are successful or praised that we act proud, don’t be quick t blame others for anything, we first look within ourselves, and forgive other’s faults. Not be too attached by joy and sorrow, they are only passages in life, all things are subject to change, 100 years from now, nothing matters.

Impermanence and Death: Due to Cause and Effect , actions through our body, speech and mind, we created positive and negative Karmas, which dictates our future rebirth of becoming.

It is so important to generate positive karma in our daily life, for we will rip the fruit of it. Life is her-and-now, moment-to-moment, impermanence is time passes by and we are moving closer and closer to death, it’s natural process, we must understand it with positive attitude, by practice Dharma generate good karma for better rebirth.

Refuge in three Jewels:

Refuge in Buddha: Rely on the teachings of the Buddha. Recover our true self (Buddha Nature)

Refuge in Dharma: Rely teachings of the Paths (Eight fold path)

Refuge in Sangha: Rely on accomplished Teachers and practice pure Dharma.

Vajrayana Buddhist regard our Teacher/Guru as a Jewel, because without Guru, we will not have then fortune to learn and understand Dharma correctly. Vajrayana students first pay homage to Guru, then Buddha, Dharma and Sangha.

Buddhist emphasize “Lineage “, a direct line of teachings from Guru/teacher to disciple/student.

If you wish to “Take Refuge”, you can follow an accomplished teacher and go for Refuge ( initiation).

My Guru is living Buddha Sheng-Yen Lu, Grand-Master Lu is funder of True Buddha Society, with 6 million followers throughout the world. you can write to the address below, request wish to take refuge, along with an offering (amount anywhere from $ 1.00 to 1000000……)

Ling Shen Ching Tze Temple

17102 N.E. 40th. Court, Redmond, WA 98052

Tel: 425-882-0916

Website: www. tbsn.org                  

               http://wwwtbsseattle.org

Outline of Lamrim Practice 菩提道次第修持簡列

Outline of Lamrim Practice 菩提道次第修持簡列

(These outlines are to be studied in the future, please make note of it)

Contents Include:

*** Preliminary Practices -Visualization of the Guru Shakyamuni Buddha -Beginningless Mind -Guru Devotion

*** Small Scope -Perfect Human Rebirth -The Eight Worldly Concerns -Impermanence and Death -Suffering in the Lower Realms of Existence -Refuge in Buddha, Dharma and Sangha

***The Medium Scope -Karma, The Law of Cause and Effect -The Four Noble Truths -The Realms of Samsara -True Suffering -The True Cause of Suffering -Twelve Branches of Dependent Arising -Drawing of the Wheel of Life

***The Great Scope -Equanimity -Generating Bodhicitta: The Totally Open Heart -Samatha: Calm Abiding Meditation -Emptiness

*** Recommended reading: Atisha’s “Lamp for the Path to Enlightenment” (982-1054)