Monthly Archives: February 2016

You are a Buddha 你就是佛

You are a Buddha 你就是佛

The Buddha nature is within each of us, therefore, when we say “become a Buddha”, it really meant “Recover our true self”. We need not look elsewhere, it is within each of us all along. The reason we cannot see our true self, is because our mind have been contaminated I for very long time; from past lives to current life time. Our mind is filled with delusion, which prevented us from seeing our true self. It’s like layering our mind with heavy clouds, the sun is always there, but we cannot see it through the clouds.

It’s like we are wearing dirty glasses, seeing all things in the wrong way, and based on those incorrect views, we make all kinds of mistakes, causing all our sufferings; we suffer from stress, worries, dissatisfaction, jealousy, hatred, desires, proud, doubts etc. which we don’t even realize. Thus, the source of suffering is our illusory mind.

To end suffering, we begin purify our body, speech and mind; do good things, speak good words, and good thoughts. The fact is that every one of us have some short comings, we all make some mistakes, no one is perfect. We can begin to forgive ourselves, and forgive others. By practice saying good words to others, try to over look their faults, every person have some good quality, everyone can be our teacher in some way. With this attitude, you will notice your life gradually become happier and happier, That is making others happy is making yourself happy, because the truth is that, we are inseparably interconnected.

When our mind is purified, we will begin to see all things in the true sense, happiness will naturally arise, we can breathe better, carrying oxygen throughout our body, we intern become healthier. Many types of illness come from stress, worrying, anger, hatred, and jealousy. these are invisible poisons to our health, I am sure you doctor would agree to this theory. This is physical benefits of practicing Buddha-Dharma.

Most importantly, Buddhism practice leads us to spiritually free, it is the main purpose of the Buddha’s teachings. You might say Buddha dharma is too hard to understand, well, “yes” and “No”. Yes, because the Buddha taught 49 years of Truth, there are truck loads of scriptures to study, one cannot read it all in a life time, but you only need to comprehend one path, you could achieve enlightenment. And “NO” (not hard) because your Buddha nature is within yourself, not out there somewhere that you have to travel around the world seeking for it, you simply “put it down” and there you “Are”.

Remember this little prayer:

When sitting, sit like a Buddha.

When eating, eat like a Buddha.

When talking, talk like a Buddha.

When walking, walk like a Buddha.

You are wise and compassionate like the Buddha.

You are a Buddha.

Brief introduction of Vajrayana Buddhism 密宗簡介

Brief introduction of Vajrayana Buddhism 密宗簡介

Vajrayana also known as Tantric Buddhism, Tantrayanan, Mantrayan, Esoteric Buddhism, Diamond Path or Thunderbolt Way. It is one of the three “Vehicles” or “Path” to enlightenment.

The distinction between Vajrayana and Sutrayana; the Sutrayana is the method of perfecting good qualities, where the Vajrayana is the method of direct path to achieve Buddhahood.

In the Sutrayana tradition, one can “Take refuge” through a teacher, and begin to practice to progress to higher levels. In the Vajrayana Buddhism, one must receive initiation (permission) to practice, this apply to each progression level of Tantras practice. One must accomplish certain level before advance into the next higher level. The Guru and disciple relationship is exmily close.

Foundation of Vajrayana is the same as Sutrayana; one must study the Buddhist “Tripitaka” (Precepts, Sutras, and Commentary) .

Three Outer Tantras: 外三乘

Kriyayoga: 事業部is action tantra, which emphasizes rituals; purification, Blessing, Harmony, subdue distractions. The goal of his practice is to create opportunity to introduce the Buddhism general public, by offering purification rituals, blessings for success, good health, harmony etc. all the mundane problems and wishes. Then, gradually lead them to understand the root of all problems comes from ignorance. By teaching them the Buddha dharma, one then solve their own problems.

Charyayoga: 實修Actual practice, purification of body, speech, and mind. and performance tantra, which emphasizes chanting of mantra and meditation.

Yogatantra: emphasizes the inner yoga meditation of method and wisdom, because based on knowledge and understanding of all aspects of the profound ultimate truth and the vast relative truth, one’s practice emphasizes contemplation that inseparably unites the two truth. (Form is emptiness, emptiness is form)

Important Note: Three Inner Tantras: 內三乘The highest yoga tantra outline here is for information only, practitioner must receive initiation, and under close instruction of a Guru/Master.

There are two stages of practice in the highest yoga; the generation stage and the completion stage.

1.Generation stage: 升起次第There are two stages;

the front generation: in is a type of yidam ( Principle deity) practice, by visualize the deity appear in the sky facing the practitioner. Using visualization, which yidam transform into a light beam, then entering practitioner’s crown chakra, in a split second the practitioner and the yidam becomes one.

Self generation: Begin with ” Nine-fold breathing”, advance into “Chi” cultivation. Prana氣, Bindo脈, subtle drops 明點.

Anuttarayoga: 圓滿次第 highest yoga tantra, which further divided into “mother”, “father” and ” non-dual.

2.Mahayoya 瑪哈瑜嘎 : “mother” (母續) 大圓滿相應次第

3.Anuyoga 阿努瑜嘎 : “father” (父續) 無上圓滿相應次第

4.Atiyoga: 阿底瑜嘎 : Non-dual 無比圓滿次.

The Heart Sutra 心經

                           The Heart Sutra 心經

(The Heart Sutra is condensed from diamond Sutra, the diamond Sutra is condensed from a huge volume of the Prajna-paramita-hrdaya-Sutra) This is the Perfect Wisdom sutra, a sutra which all Buddhist practioners memorized and chant every day. I strongly suggest you do it too.It’s not so hard, if you read it five time each day for a month, you will be able to remember it.

Avalokitesvara Bodhisattva,

when practicing the profound Prajna-paramita,

perceived that the five skandhas are empty,

and thereby became free from all suffering.

O Sariputra,

form is none other than emptiness;

emptiness is none different than form.

Form is emptiness; emptiness is form.

The same is true with perception, conception, volition, and consciousness.

O Sariputra,

All dharmas are characterized by dependence upon causation.

They are neither created nor do they perish,

neither defiled nor immaculate,

neither increasing nor decreasing.

Therefore in emptiness there is no form,

no perception, no conception, no volition, no consciousness;

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

no form, sound, smell, taste. touch, or object of mind;

no realm of th eyes…

up to no realm of consciousness;

No ignorance, nor its extinction…

up to no old-age and death, nor their extinction.

There is no suffering, no cause of suffering,

no extinction, no path,

no wisdom and also no attainment.

Because there is no object to be obtained.

The bodhisattvas, through practicing Prajna-paramita,

have no obstacles in mind.

Having no obstacles, they overcome fear,

liberating themselves forever from delusions,

ultimately realizing Nirvana.

All Buddhas of the past, present, and future,

relying on Prajna-paramita,

attain Anuttara-samyaksambodhi.

Therefore one should know that

Prajna-paramita is the great supernatural mantra,

(the great) bright mantra,

(the great) unsurpassed mantra,

and (the great) unequalled mantra,

the destroyer of all suffering, The truth.

A mantra of Prajna-paramita should therefore be proclaimed.

This is the mantra: Gate Gate Para-gate Parasama-gate Bodhi Svaha!

Divinity represents the Middle Way 中道法性

                   Divinity represents the Middle Way 中道法性

The methods of the Buddha’s discourse is according the his audience at the time of his teachings. Based on the level of individual or group’s capacity, to teach the contains which they might comprehend.

The intend of all teachings are to point to the same direction; which is to lead one to attain enlightenment.

Divinity is the pure mind, free from all disturbing emotions, non-attachment, non-thought state.

Our mind is fragmentary, we constantly have thoughts , and there are only a small split second of thoughtless time span in between. That is why Buddhist practitioners meditate to train the mind, to bring the busy thinking mind to a more stable state, to reduce the time span of fluttery thoughts to thoughtless, extending the time pan of thoughtless mind to the maximum, in other words, being thoughtless all the time. This thoughtless time span is the Middle Way.

That does not mean that we don’t think at all, like a rock or vegetable, it meant we bring the mind to a stable and pure state. Only with pure mind can we see the true reality, like the mirror reflecting all things. The mirror dose not judge what object it reflect, or differentiate what it reflect.

Like the sun, it shines on everywhere, like the earth, it accepts all things, or like the US dollars, it serves the purpose of exchange for goods and services, no matter who and anyone who use it. It is non-judgmental, it is equality.

The Middle Way is not what the mundane way of thinking, like left, right and the middle, top and bottom, and there’s the middle, it’s like a clean mirror.

To achieve this state of mind takes serious meditation of jhana, by transcending our mind through the five skandhas, purifying the six the consciousness, and seventh consciousness (the disturbing emotions based), directly altering the eighth consciousness to become pure.

An example of a storage; if we take out all the junk in the storage, and replace it with useable items in a organized order, we would be much more productive. By purifying our mind, simultaneously wisdom will be developed. Only with wisdom can we salve all mundane problems, mentally and spiritually .

Middle Way 中觀簡說

Middle Way 中觀簡說

The Middle Way is the term that Siddhartha Gautama used to describe the character of the path he discovered that leads to his enlightenment. It is the true-seeing of empty nature of reality, without an object or subject, non judgmental, non discrimination, non attachment, no good or bad, long or short, high or low etc. As described in the “Heart Sutra”

A state of transcending the five Skandhas, also sixth and seventh consciousness, it is beyond the four “Arupajhana”. Arupajhana differs as their object is determined by the level of the jhana: infinite space, infinite consciousness, infinite nothingness, neither perception nor non-perception.

Equanimity: is another term that attempts to describe the nature of Absolute Reality, also referred to as the only Reality. By the term “real”, is being pointed to be that which is unchanging in all circumstances and independent of space and time. The physical world and mental world hence do not qualify as being “real”, because they subject to change.

The idea of equanimity refers to being in pure awareness. Being in pure awareness requires dissolution of mind. The term mind is also known as Ego or identity. When there is no distraction or attachment to thoughts, there is equanimity. That ‘Equanimity’ does not refer to a state of mind; rather it describes our real nature.

When one attained the equanimity, all things are non-differentiation, non-good or bad, non-high or low, near or far, young or old, male or female, past, present or future. It is beyond time and space, in the sphere of emptiness with pure consciousness.

When we are aware of our true nature, the individual ego does not operate anymore, hence the outcome is equanimity. When one is fully aware, one does not become attached to the world, rather one acts as a “witness” or “seer” of the world. The world is apparent and unfolds in front of our awareness.

Sentient beings, due to lack of clarity, we identify with the body and the mind, and become finite and limited. The only unchanging reality is pure awareness.

The Buddha said; everyone can eventually achieve equanimity through spiritual practice leading to self-realization / Enlightenment.

The Buddha never ask his followers to worship him, but to have faith in Him, practice his Path, and prove it by ourselves.

By “look within” our very own true nature (Buddha nature), it is always there, one with each of us, not to search for enlightenment elsewhere. It is “I am” or “I am that”, here and now.