"Not Sure, Not Sure" replied by Isis @ Sat, 26 Jul 2008 22:37:26 +0800

Isis — Sat, 26 Jul 2008 22:37:26 +0800

“Not Sure, Not Sure”

While I was visiting a monastery in Thailand, I often heard Ajahn Anan use a phrase that was a quote from his teacher, Ajahn Chah, "Not sure, not sure.”

I think that's quite a nice thing to hold in mind—that nothing is sure. So when our mind gets stuck in some kind of tense situation, worrying about this or that, it’s good to be able to say, "Not sure, not sure." What we are afraid of or worried about is not sure to even happen. Similarly, when we're all excited about something, it's good to remember that it's also not sure, and not get too excited about the prospect of samsaric happiness or of something going our own way.

Similarly, when we're complacent about the Dharma, when we're just taking the good circumstances we have for granted and expecting things to continue the way they are, then remembering "not sure, not sure" wakes us up out of that complacency. It can remind us to use our time wisely while we have good health, while we're alive, while our mind is functioning well.

Remembering "not sure" can put everything into a good perspective so that we can really make our lives meaningful.

- Thubten Chodron

Opt out from organ transplant after death replied by Isis @ Sat, 26 Jul 2008 22:07:12 +0800

Isis — Sat, 26 Jul 2008 22:07:12 +0800

Originally posted by googoomuck:

Pragmatism supercedes morality and ethics.

Without morality, abuse is easy. Morality is a mean used to protect and prevent harm done. Pragmatism does not necessary supercedes morality and ethics.

Wisdom is needed to discern the consequence and for understanding.

Opt out from organ transplant after death replied by Isis @ Sat, 26 Jul 2008 22:07:12 +0800

Isis — Sat, 26 Jul 2008 22:07:12 +0800

Originally posted by googoomuck:

Pragmatism supercedes morality and ethics.

Without morality, abuse is easy. Morality is a mean used to protect and prevent harm done. Pragmatism does not necessary supercedes morality and ethics.

Wisdom is needed to discern the consequence and for understanding.

Opt out from organ transplant after death replied by Isis @ Sat, 26 Jul 2008 22:07:12 +0800

Isis — Sat, 26 Jul 2008 22:07:12 +0800

Originally posted by googoomuck:

Pragmatism supercedes morality and ethics.

Without morality, abuse is easy. Morality is a mean used to protect and prevent harm done. Pragmatism does not necessary supercedes morality and ethics.

Wisdom is needed to discern the consequence and for understanding.

Daily Buddhist Verses replied by An Eternal Now @ Sat, 26 Jul 2008 21:38:28 +0800

An Eternal Now — Sat, 26 Jul 2008 21:38:28 +0800

9. With one small fulcrum, a lever can move tons of weight. With one greedy thought, years of integrity can be corrupted. A greedy thought is the seed of fear and confusion. It will grow wildly. The material gain that a greedy act brings is a small gain indeed. To act without greed and lose some material benefit is also, therefore a small loss. But to lose one’s integrity! That is an immense loss! The enlightened person stands in awe of the fulcrum.

~ Zen Master Han Shan

Some questions on Chanting replied by longchen @ Sat, 26 Jul 2008 21:15:23 +0800

longchen — Sat, 26 Jul 2008 21:15:23 +0800

Originally posted by Isis:

yes i kind of get it..

Thanks for the reminder

welcome :)

Opt out from organ transplant after death replied by googoomuck @ Sat, 26 Jul 2008 21:07:10 +0800

googoomuck — Sat, 26 Jul 2008 21:07:10 +0800

Originally posted by Isis:

The last time i checked sales of organ is illegal right ?

Pragmatism supercedes morality and ethics.

At present still illegal but Khaw Boon Wan has hinted that it might be legal soon, once the authorities are able to provide enough safeguards against abuse.

The operation carries risks for donors. Research on organ donors(sellers actually) in poor countries revealed that the donors suffered a deterioration of health after they parted with one kidney.

Donate only out of pure love that's worth the sacrifice.

Opt out from organ transplant after death replied by Isis @ Sat, 26 Jul 2008 20:05:55 +0800

Isis — Sat, 26 Jul 2008 20:05:55 +0800

Originally posted by googoomuck:

Singaporeans are pragmatic. Why donate when you can sell? Better to opt out and offer the organs to the highest bidder.

The last time i checked sales of organ is illegal right ?

Some questions on Chanting replied by Isis @ Sat, 26 Jul 2008 19:50:00 +0800

Isis — Sat, 26 Jul 2008 19:50:00 +0800

Originally posted by longchen:

IMO...

Don't think of karma as punishment. It is not. It may be a bad experience, but it is not punishment.

Keep to the precepts... they are meant to prevent 'accumulating' more negative karma.

The karmic consequence of past action... just experience them and learn not to repeat the same pattern again.

Learn to drop away the desire to do certain things in a reactive manner. This reactive habit of responding to certain situation itself is the karmic pattern.

If we accumulate too much concepts, at a later stage on the path, these concepts becomes obstacles.

yes i kind of get it..

Thanks for the reminder

唯识浅谈 replied by rokkie @ Sat, 26 Jul 2008 14:34:03 +0800

rokkie — Sat, 26 Jul 2008 14:34:03 +0800

Originally posted by longchen:

理论 is just a process... but it doesn't directly point to and touch Ultimate Reality. If we treat it so importantly before we had a chance to get the first glimpse of Reality, it will bind us like a spell. Yes, the conceptual realm is like a spell. However, if you have never got out of it, you won't know that it is a spell.

If you live in water the day you were born, you will never know how it feels like to live in the air. You may never even know that water or air exist.

Ultimate reality is beyond the realm of 理论 or concepts. 理论 is on the 'human' conceptual realm. When mind is non-conceptual, it can't be attached to 理论. 理论 is just a concept. Of course, one still have to keep to the precepts to prevent incurring additional negative karma.

In fact, keeping to the precepts is very important at the later stage. This is because the negative karmic consequence will come very fast. I have quite a few bad experiences to know that this is true. I think Thusness also mentioned about this too.

It depends on what is the person's goal...

1. just to find out things due to curiosity or test water or

2. going for liberation

Also, nothing is really lost. This is really an insight. All the memories are 'still there'... Because all the memories are still there and are not controlled by the 'I' or 'self', we don't have to be afraid that if when do not exercise thinking and 理论, they will be gone or we will become more stupid. LOL. No, non-conceptuality and the practice will not make us less intelligent.

Concepts don't liberate us. On the contrary, they block us from directly experiencing the deep rest of mind aka bliss. The cessation of perception doesn't mean that one's memories and intelligence are wipe out. If that is true, arhats will become stupid upon their enlightenment. What really happened is the 'deregistration of conceptualization'.

Just my opinion only.

i think the text i posted already quite clear enough, i think conceptulization does deteriorate enlightenment, and when you reading sutras,does not necessarily means attached, i think the most brilliant master, can keep their mind from attachment all the way, but for most ordinary buddhism pratitioner, they are not capable to do that, i think in the society if we want to secure a job, earn money, having family, it's very hard to stay away from attachment, sorry, i don't know what's the definition of attachment, but for me, i think as long as you 无为, there will be no attachment, the world is full of conceptualization, but you can stay out of it, even though, you learn a lot, i think the most amazing part of learning, is the conceptualization carried in text will touch your soul, forgive me, i know buddhism don't ackownledge soul, but you know what i mean.i think what you mean by attached to conceptualization means 文字相, which is a real buddhist should stay away, but does not necessarily mean, very single time you doing the reading, your mind will be attached, just like lotus, which is a buddhism icon, he grow in dirty mud, but it does not deteriorate his purity.

And in the world it's not possible to communicate without conceptualization, we are using word, aren't we,

we are talking about weishi, which is a complete system of buddhism, it's not possible to do without any conceptualisation to understand it, again, conceptualisation does not mean attachment, only the one reading sutra for showing off, it's attachment, not the one attracted by it's beauty.

If buddhism become pure practice like qigong, martial art, so on, i think we already deny the beauty of the whole buddhism system the ancestor trying to build, otherwise there will be no sutra passing down.I think the mind of state is not conceivable without conceptualisation, yes you may say, you master will teach you, but i think, for the whole world to understand buddhism, sutra is one important role in it.

i think if you are talking 理论 of meditation, i think it's not our top concern,as long as meditation is the concern, we should try it, but sutra is a way to direct our meditation, without it your master may learn from his master, his master may learn from another master, but with the guidiance of sutra, we know maybe what they teach us is not wholely correct, i think the western society always criticize the image worship practised in hinduism, buddhism, without dharma i don't know what we should worship,

唯识浅谈 replied by An Eternal Now @ Sat, 26 Jul 2008 14:05:37 +0800

An Eternal Now — Sat, 26 Jul 2008 14:05:37 +0800

The nature of reality is beyond conceptual fabrication, is nondual Suchness empty of the duality of subject and object:

Awakening of Faith in Mahayana: If they understand that, concerning all things, though they are spoken of, there is neither a speaker, nor that which can be spoken of, and though they are thought of, there is neither a thinker, nor that which can be thought of, then they are said to have conformed to it. And when they are freed from their thoughts, they are said to have entered into it.

黄檗希运禅师:

所言同是一精明，分为六和合；一精明者一心也，六和合者六根也；此六根各与尘合：眼与色合，耳与声合，鼻与香合，舌与味合，身与触合，意与法合；中间生六识，为十八界；若了十八界无所有，束六和合为一精明。一精明者即心也，学道人皆知此，但不能免作一精明六和合解，遂被法缚，不契本心。

Zen Master Huang Po:

25. The term unity refers to a homogeneous spiritual brilliance which separates into six harmoniously blended 'elements'. The homogeneous spiritual brilliance is the One Mind, while the six harmoniously blended 'elements' are the six sense organs. These six sense organs beome severally united with objects that defile them -- the eyes with form, the ear with sound, the nose with smell, the tongue with taste, the body with touch, and the thinking mind with entities. Between these organs and their objects arise the six sensory perceptions, making eighteen sense-realms in all. If you understand that these eighteen realms have no objective existence, you will bind the six harmoniously blended 'elements' into a single spiritual brilliance -- a single spiritual brilliance which is the One Mind. All students of the way know this, but they cannot avoid forming concepts of 'a single spiritual brilliance' and 'the six harmoniously blended elements'. Accordingly they are chained to entities and fail to achieve a tacit understanding of original Mind.

http://www.fofaseng.cn/jingshu/books2/1146.htm

(大乘起信论)

心真如者，即是一法界大总相法门体，所谓：心性不生不灭。一切诸法，唯依妄念而有差别，若离心念，则无一切境界之相。是故一切法，从本已来，离言说相，离名字相，离心缘相，毕竟平等，无有变异，不可破坏。唯是一心，故名真如。以一切言说，假名无实，但随妄念，不可得故；言真如者，亦无有相。谓言说之极，因言遣言，此真如体，无有可遣，以一切法悉皆真故。亦无可立，以一切法皆同如故。当知一切法不可说、不可念故，名为真如。

问曰：若如是义者，诸众生等，云何随顺，而能得入？

答曰：若知一切法，虽说无有能说可说，虽念亦无能念可念，是名随顺。若离于念，名为得入。

复次，此真如者，依言说分别，有二种义。云何为二？

一者、如实空，以能究竟显实故；

二者、如实不空，以有自体具足无漏性功德故。

所言空者，从本已来，一切染法不相应故。谓离一切法差别之相，以无虚妄心念故。当知真如自性，非有相，非无相，非非有相，非非无相，非有无俱相、非一相，非异相，非非一相，非非异相，非一异俱相。乃至总说，依一切众生，以有妄心，念念分别，皆不相应，故说为空。若离妄心，实无可空故。所言不空者，已显法体空无妄故，即是真心；常恒不变，净法满足，则名不空。亦无有相可取，以离念境界，唯证相应故。

---------

http://www.hsuyun.org/Dharma/zbohy/Sruti-Smriti/Shastras/awakening-of-faith.html

A. Mind in Terms of the Absolute

The Mind in terms of the Absolute is the one World of Reality (dharmadhatu) and the essence of all phases of existence in their totality. That which is called "the essential nature of the Mind" is unborn and is imperishable. It is only through illusions that all things come to be differentiated. If one is freed from illusions, then to him there will be no appearances (lakshana) of objects regarded as absolutely independent existences; therefore all things from the beginning transcend all forms of verbalization, description, and conceptualization and are, in the final analysis, undifferentiated, free from alteration, and indestructible. They are only of the One Mind; hence the name Suchness.

All explanations by words are provisional and without validity, for they are merely used in accordance with illusions and are incapable of denoting Suchness. The term Suchness likewise has no attributes which can be verbally specified. The term Suchness is, so to speak, the limit of verbalization wherein a word is used to put an end to words. But the essence of Suchness itself cannot be put an end to, for all things in their Absolute aspect are real; nor is there anything which needs to be pointed out as real, for all things are equally in the state of Suchness. It should be understood that all things are incapable of being verbally explained or thought of; hence the name Suchness.

Question: If such is the meaning of the principle of Mahayana, how is it possible for men to conform themselves to and enter into it?

Answer: If they understand that, concerning all things, though they are spoken of, there is neither that which speaks, nor that which can be spoken of, and though they are thought of, there is neither that which thinks, nor that which can be thought of, then they are said to have conformed to it. And when they are freed from their thoughts, they are said to have entered into it. Next, Suchness has two aspects if predicated in words. One is that it is truly empty (sunya), for this aspect can, in the final sense, reveal what is real. The other is that it is truly nonempty (a-sunya), for its essence itself is endowed with undefiled and excellent qualities.

1. Truly Empty

Suchness is empty because from the beginning it has never been related to any defiled states of existence, it is free from all marks of individual distinction of things, and it has nothing to do with thoughts conceived by a deluded mind. It should be understood that the essential nature of Suchness is neither with marks nor without marks; neither not with marks nor not without marks; nor is it both with and without marks simultaneously; it is neither with a single mark nor with different marks; neither not with a single mark nor not with different marks; nor is it both with a single and with different marks simultaneously. In short, since all unenlightened men discriminate with their deluded minds from moment to moment, they are alienated from Suchness; hence, the definition "empty"; but once they are free from their deluded minds, they will find that there is nothing to be negated.

2. Truly Nonempty

Since it has been made clear that the essence of all things is empty, i.e., devoid of illusions, the true Mind is eternal, permanent, immutable, pure, and self-sufficient; therefore, it is called "nonempty". And also there is no trace of particular marks to be noted in it, as it is the sphere that transcends thoughts and is in harmony with enlightenment alone.

唯识浅谈 replied by An Eternal Now @ Sat, 26 Jul 2008 13:31:09 +0800

An Eternal Now — Sat, 26 Jul 2008 13:31:09 +0800

My Taiwanese teacher on liberation:

去情绝智

人法双亡

觉舍报身

身心脱落

生死解脱

唯识浅谈 replied by An Eternal Now @ Sat, 26 Jul 2008 13:02:17 +0800

An Eternal Now — Sat, 26 Jul 2008 13:02:17 +0800

Originally posted by longchen:

理论 is just a process... but it doesn't directly point to and touch Ultimate Reality. If we treat it so importantly before we had a chance to get the first glimpse of Reality, it will bind us like a spell. Yes, the conceptual realm is like a spell. However, if you have never got out of it, you won't know that it is a spell.

If you live in water the day you were born, you will never know how it feels like to live in the air. You may never even know that water or air exist.

Ultimate reality is beyond the realm of 理论 or concepts. 理论 is on the 'human' conceptual realm. When mind is non-conceptual, it can't be attached to 理论. 理论 is just a concept. Of course, one still have to keep to the precepts to prevent incurring additional negative karma.

In fact, keeping to the precepts is very important at the later stage. This is because the negative karmic consequence will come very fast. I have quite a few bad experiences to know that this is true. I think Thusness also mentioned about this too.

It depends on what is the person's goal...

1. just to find out things due to curiosity or test water or

2. going for liberation

Also, nothing is really lost. This is really an insight. All the memories are 'still there'... Because all the memories are still there and are not controlled by the 'I' or 'self', we don't have to be afraid that if when do not exercise thinking and 理论, they will be gone or we will become more stupid. LOL. No, non-conceptuality and the practice will not make us less intelligent.

Concepts don't liberate us. On the contrary, they block us from directly experiencing the deep rest of mind aka bliss. The cessation of perception doesn't mean that one's memories and intelligence are wipe out. If that is true, arhats will become stupid upon their enlightenment. What really happened is the 'deregistration of conceptualization'.

Just my opinion only.

Yes, those experiencing the cessation/Nirvana of feelings and perception (nirodha samapatti) will experience the ceasing/deregistering of bodily, verbal and mental perceptions. All concepts cease to be registered.

Dharma Dan: http://web.mac.com/danielmingram/iWeb/Daniel%20Ingram%27s%20Dharma%20Blog/The%20Blook/2CECD5EA-6058-4428-8DDD-002856C2E28A.html

The texts rightly say that, on the entrance to Nirodha, verbal formations cease first, then bodily sensations, then the whole of mental functioning ceases when the attainment is finally entered. This is traditionally explained as correlating to the first jhana, fourth jhana and then the entrance into Nirodha respectively. However, it may be noticed that in the three moments before cessation of perception sets in (during the complete power failure-like entrance) the verbal formations, bodily formations and mental formations cease in that order also in three consecutive and definable moments, with the whole thing taking about 1/3 of a second. Thus, the texts may have a double meaning, or were misinterpreted by scholars who had not ever attained Nirodha Samapatti. I say this because it is still possible for many bodily and verbal (mental) formations to arise between the eighth jhana the entrance to Nirodha, and thus the traditional interpretation does not quite hold up.

唯识浅谈 replied by longchen @ Sat, 26 Jul 2008 12:01:31 +0800

longchen — Sat, 26 Jul 2008 12:01:31 +0800

Originally posted by rokkie:

check this part out,quite related to your post

现在佛教内部流行一个趋势，就是强调实修而贬低理论，好像只要谁重视理论就说明他没有修行似的。持这观点的人其实是既不懂理论又不懂修行。佛教的经典看似浩如烟海，可是都是教人如何修行。这就好象一个人要爬山游览，如果仅把地图研究了一遍就觉得够了，不用爬山了，实际上一路风光一点也没见到，这样的纸上谈兵固然是不可取的，但是，若走另一个极端，不看地图就匆匆上路，费劲不说，要是走上叉路，甚至误入险途，岂不冤枉！两全其美的办法，先仔细看了地图，再揣着地图上路，因为仅靠看地图的初期印象毕竟还是模糊，带着地图，边走边印证，越走越明了，登至顶峰，扔掉地图，众山一览，岂不美哉！

我们凡夫的错误执着根深蒂固，心性又顽劣，如果不能首先说服自己，不能深切地认同佛教的世界观、人生观，就不可能落实到修行实践上。缺乏明晰的理论思维，仅靠体验或是情感的信，认识肯定很模糊，信心就不会坚定，稍遇挫折就会动摇，难怪竟然有一些佛弟子跟着法轮功跑了。信佛不是相信佛的法力无边、有求必应，而是相信佛所说的道理就是真理。唯识佛法是硬道理，看似艰深，解决的全是硬碰硬的问题，是把我们思想上的疙瘩全结开，以求坚定地踏上修习之路。

佛教的中心，就是“无我”。可以说，这个“我”是万恶之源，所有的恶行都是为了这个莫须有的东西而犯下的，为此还得受报应，你说冤不冤！另一方面，但凡善的事情又都和“无我”有点关系，大公无私，舍己为人……忘我也可以说是浅层次的无我，这些世间提倡的品德，都可以说是无我的一种表现，如果真地按照佛陀指给的方法去体悟无我，价值是不可估量的！所以，讲唯识也好，三性也好，看似很复杂，都是为了让人们打心眼里认识到无我，能真正以“无我”来看待一切事物，以“无我”的方针指导我们的行为乃至起心动念，这不是钻故纸堆的学术研究，而是我们每时每刻所要面对的修行！

唯识学的修习实践内容深广，这里简单谈一点止观的关系。佛教修行的主要内容，就是对治颠倒的我见，其方法就是通过止和观。止就是摄心专注不散，观就是体察法义，以智慧观照万事万物,对治颠倒虚妄。止和观是互相增上的，认真地学习和思维无我的道理，以此正见观照世间诸法本来虚妄，才能做到心不攀缘，止息了散乱心，又能更好地体悟法义，照见诸法的真实面目，这就是止观双运。单就“止”来说，并不是佛教所独有的，许多外道的修行方法都可以获得相当的定力，而无我的观修方法却是佛教所独倡的。如此勤修止观，反复对治错误执着，一步步接近真实，若突破仅从思维上理解 “无我”，而能从整个身心上实证无我，亲见真实，便是至“见道位”，也就是成为了登地菩萨，至此便是踏上了觉悟之路。

理论 is just a process... but it doesn't directly point to and touch Ultimate Reality. If we treat it so importantly before we had a chance to get the first glimpse of Reality, it will bind us like a spell. Yes, the conceptual realm is like a spell. However, if you have never got out of it, you won't know that it is a spell.

If you live in water the day you were born, you will never know how it feels like to live in the air. You may never even know that water or air exist.

Ultimate reality is beyond the realm of 理论 or concepts. 理论 is on the 'human' conceptual realm. When mind is non-conceptual, it can't be attached to 理论. 理论 is just a concept. Of course, one still have to keep to the precepts to prevent incurring additional negative karma.

In fact, keeping to the precepts is very important at the later stage. This is because the negative karmic consequence will come very fast. I have quite a few bad experiences to know that this is true. I think Thusness also mentioned about this too.

It depends on what is the person's goal...

1. just to find out things due to curiosity or test water or

2. going for liberation

Also, nothing is really lost. This is really an insight. All the memories are 'still there'... Because all the memories are still there and are not controlled by the 'I' or 'self', we don't have to be afraid that if when do not exercise thinking and 理论, they will be gone or we will become more stupid. LOL. No, non-conceptuality and the practice will not make us less intelligent.

Concepts don't liberate us. On the contrary, they block us from directly experiencing the deep rest of mind aka bliss. The cessation of perception doesn't mean that one's memories and intelligence are wipe out. If that is true, arhats will become stupid upon their enlightenment. What really happened is the 'deregistration of conceptualization'.

Just my opinion only.

唯识浅谈 replied by An Eternal Now @ Sat, 26 Jul 2008 10:22:45 +0800

An Eternal Now — Sat, 26 Jul 2008 10:22:45 +0800

Originally posted by longchen:

I read Chinese very slowly... i also only read the first part. LOL.

Yah, i think it is quite good.

Just an opinion. All these words that are seen are just concepts. Later on on the path, we cannot bring these concepts together with the practice.

These words/teachings are like.... you go for a briefing (OPs order.. ha..ha), but for the actual practice (battle/fire fight...ha ha), you cannot use them anymore. For the actual practice, these concepts have to be dropped and discarded.

If during the actual battle, we keep referring to the instruction manual and worded teaching, we WILL lose the battle.

It is fear and desire that keep pulling us back into conceptual grasping. This part very important! Keep referring back to the memories of the worded teachings is habitual and is a lack of confidence.

The actual practice needs a lot of courage and may be seen as anti-social by people who isn't in that state. For example, see someone must talk, also is a kind of grasping. You see... the actual practice needs a lot of sacrifice.

I see...

Helping the deceased replied by knightlll @ Fri, 25 Jul 2008 22:31:03 +0800

knightlll — Fri, 25 Jul 2008 22:31:03 +0800

Originally posted by sanath:

You prefer in English or Chinese? Also, if distance isn't a big problem for you, there are quite a number in the East Coast (Geylang, unfortunately, since most of the Buddhist temples are there) or PKS temple in AMK.

Check here for the list of activities:

http://www.4ui.com/activity/activity.htm

Gassho

I prefer Chinese . Thanks for the link. :)

Opt out from organ transplant after death replied by googoomuck @ Fri, 25 Jul 2008 20:48:08 +0800

googoomuck — Fri, 25 Jul 2008 20:48:08 +0800

Singaporeans are pragmatic. Why donate when you can sell? Better to opt out and offer the organs to the highest bidder.

唯识浅谈 replied by JitKiat @ Fri, 25 Jul 2008 17:05:28 +0800

JitKiat — Fri, 25 Jul 2008 17:05:28 +0800

What rokkie said is also true :-)

唯识浅谈 replied by rokkie @ Fri, 25 Jul 2008 15:39:57 +0800

rokkie — Fri, 25 Jul 2008 15:39:57 +0800

Originally posted by longchen:

I read Chinese very slowly... i also only read the first part. LOL.

Yah, i think it is quite good.

Just an opinion. All these words that are seen are just concepts. Later on on the path, we cannot bring these concepts together with the practice.

These words/teachings are like.... you go for a briefing (OPs order.. ha..ha), but for the actual practice (battle/fire fight...ha ha), you cannot use them anymore. For the actual practice, these concepts have to be dropped and discarded.

If during the actual battle, we keep referring to the instruction manual and worded teaching, we WILL lose the battle.

It is fear and desire that keep pulling us back into conceptual grasping. This part very important! Keep referring back to the memories of the worded teachings is habitual and is a lack of confidence.

The actual practice needs a lot of courage and may be seen as anti-social by people who isn't in that state. For example, see someone must talk, also is a kind of grasping. You see... the actual practice needs a lot of sacrifice.

check this part out,quite related to your post

现在佛教内部流行一个趋势，就是强调实修而贬低理论，好像只要谁重视理论就说明他没有修行似的。持这观点的人其实是既不懂理论又不懂修行。佛教的经典看似浩如烟海，可是都是教人如何修行。这就好象一个人要爬山游览，如果仅把地图研究了一遍就觉得够了，不用爬山了，实际上一路风光一点也没见到，这样的纸上谈兵固然是不可取的，但是，若走另一个极端，不看地图就匆匆上路，费劲不说，要是走上叉路，甚至误入险途，岂不冤枉！两全其美的办法，先仔细看了地图，再揣着地图上路，因为仅靠看地图的初期印象毕竟还是模糊，带着地图，边走边印证，越走越明了，登至顶峰，扔掉地图，众山一览，岂不美哉！

我们凡夫的错误执着根深蒂固，心性又顽劣，如果不能首先说服自己，不能深切地认同佛教的世界观、人生观，就不可能落实到修行实践上。缺乏明晰的理论思维，仅靠体验或是情感的信，认识肯定很模糊，信心就不会坚定，稍遇挫折就会动摇，难怪竟然有一些佛弟子跟着法轮功跑了。信佛不是相信佛的法力无边、有求必应，而是相信佛所说的道理就是真理。唯识佛法是硬道理，看似艰深，解决的全是硬碰硬的问题，是把我们思想上的疙瘩全结开，以求坚定地踏上修习之路。

佛教的中心，就是“无我”。可以说，这个“我”是万恶之源，所有的恶行都是为了这个莫须有的东西而犯下的，为此还得受报应，你说冤不冤！另一方面，但凡善的事情又都和“无我”有点关系，大公无私，舍己为人……忘我也可以说是浅层次的无我，这些世间提倡的品德，都可以说是无我的一种表现，如果真地按照佛陀指给的方法去体悟无我，价值是不可估量的！所以，讲唯识也好，三性也好，看似很复杂，都是为了让人们打心眼里认识到无我，能真正以“无我”来看待一切事物，以“无我”的方针指导我们的行为乃至起心动念，这不是钻故纸堆的学术研究，而是我们每时每刻所要面对的修行！

唯识学的修习实践内容深广，这里简单谈一点止观的关系。佛教修行的主要内容，就是对治颠倒的我见，其方法就是通过止和观。止就是摄心专注不散，观就是体察法义，以智慧观照万事万物,对治颠倒虚妄。止和观是互相增上的，认真地学习和思维无我的道理，以此正见观照世间诸法本来虚妄，才能做到心不攀缘，止息了散乱心，又能更好地体悟法义，照见诸法的真实面目，这就是止观双运。单就“止”来说，并不是佛教所独有的，许多外道的修行方法都可以获得相当的定力，而无我的观修方法却是佛教所独倡的。如此勤修止观，反复对治错误执着，一步步接近真实，若突破仅从思维上理解 “无我”，而能从整个身心上实证无我，亲见真实，便是至“见道位”，也就是成为了登地菩萨，至此便是踏上了觉悟之路。

唯识浅谈 replied by rokkie @ Fri, 25 Jul 2008 15:36:06 +0800

rokkie — Fri, 25 Jul 2008 15:36:06 +0800

but i think in addition to reduce the attachment, yes, we should reduce attachment, but as a buddhism fan, we always look forward to dicover the amazing side of buddhism, such as in your article, sanxing ,and sanjing, xianjing现境 involves of all the mental state of the sixth sense, point out,if i am wrong, some artist also encounter such state, when they composing the project,比境,is knowledge, everything conceivable, yes xianjing is higher than bijing, but without bijing also hard to reach xianjing, the last is 非境,which is wrongful state of mental.

唯识浅谈 replied by JitKiat @ Fri, 25 Jul 2008 14:50:07 +0800

JitKiat — Fri, 25 Jul 2008 14:50:07 +0800

What longchen said is true. All these stuff are only meant to help us to reduce our attachment to self and worldly matters so we can focus on practising. The Truth i.e. Buddha Nature is beyond language, logic, imagination. 阿弥陀佛 !!!

唯识浅谈 replied by rokkie @ Fri, 25 Jul 2008 14:08:50 +0800

rokkie — Fri, 25 Jul 2008 14:08:50 +0800

the article is very good about the sanxing,依他起性、遍计所执性和圆成实性.

唯识浅谈 replied by JitKiat @ Fri, 25 Jul 2008 12:44:35 +0800

JitKiat — Fri, 25 Jul 2008 12:44:35 +0800

When talking about emptiness, according to Master Yin Shun, there are fundamental differences between Yogacara/Madhyamika:

上来所列举的三家(有宗)，对于空义的解释各有不同：萨婆多部说执境为空。唯识者则不但以行相颠倒的执境为空，即现似所取，好象实有离心的所取境也是空的。真常唯心论者，不但承认执境及似义显现的外境是空，即唯识不以为是空的虚妄杂染心，也说是空的。三家的空义有广狭，但他们总认为此是空而另有不空者在。如萨婆多部说执境是空，而现前的外境不空；唯识说似离识现的境是空，不离于心的内境不空；真常者则说妄心也空而清净本体不空。三家的空义虽逐渐广大，然总觉有一不空者在，依实立假，依不空立空──「执异法是空，异法不空」。他们的立足点、归宿处，是实有、真有，所以这三家称之为有宗。

空宗与有宗不同，在说此空时，即说此是有，并不以为另有什么不空的存在。这种思想，源于如来的自性空，在小乘学派中早就有了，不过不贯彻不圆满罢了！如大众部、经部等，说过去、未来法是无，幻化无，影像无等。他们所说的「无」，不是说没有这回事。作梦是一种事实，不能说他没有，但梦中所现的一切事，不是实在的一回事。说梦中没有实在的自性事，不是说梦事也没有。萨婆多部以为假有并不是什么都没有，无自性的假有还是有的。以为假有法无有自性，但假有必有一实有为依，才有假有的呈现。如胜义有与世俗有，萨婆多部也主张不是截然的两体。因此，他说梦是实有的，如见人首有角，人与牛马等角是真实的，不过行相错乱，以为人首有角而已。经部师等，说梦幻假有无实，即承认此是无实性的假有，如梦中人首有角，那里有有角的人，这是无的。但梦事非都无，不过是无自性的假有罢了！经部师们，在某些事象上，虽也达到无自性而假有的理论，但不能扩充到一切法上去。大乘根本中观宗等，从空相应的缘起义，了知一切法都是无自性的。无自性不是什么都没有，无自性而缘起法还是可以建立的。无性而可得可见的幻有，彻底的通达了现相与本性的中道。这样的说空，不是另外承认有不空的实在，这是空宗与有宗的差别处。空宗是直观因缘法的现而不实无实而现的，由此达到一切法空，一切法假。空宗以胜义空为究竟，其归宗所在，是毕竟空。此空，不是有空后的不空存在，也不是都无的顽空。总之，不论小乘大乘，依有宗讲，不论空得如何，最后的归结，还有一个不空的存在，不能即空而说有。所以观察空义，应细察他是如何观空和最后的归宿点何在。空宗与有宗的诤点在此。凡佛法中的诤论，如假实之诤，法有法空之诤，中观与唯识之诤等，诤点无不在此。要融贯空有，必须在此辟出一条通路来，不能盲目的、徒然的作些泛泛的融会，自以为然的无诤。空宗与有空的主要分歧点，今于本论特地指出来，希望空有同宗的学者，加以深切的思考

Helping the deceased replied by sanath @ Fri, 25 Jul 2008 12:41:58 +0800

sanath — Fri, 25 Jul 2008 12:41:58 +0800

You prefer in English or Chinese? Also, if distance isn't a big problem for you, there are quite a number in the East Coast (Geylang, unfortunately, since most of the Buddhist temples are there) or PKS temple in AMK.

Check here for the list of activities:

http://www.4ui.com/activity/activity.htm

Gassho

Any good books on pureland ? replied by sanath @ Fri, 25 Jul 2008 12:12:25 +0800

sanath — Fri, 25 Jul 2008 12:12:25 +0800

Originally posted by yamizi:

Oh...so Ven Chin Kung say has his reasons while I say the same thing is sarcasm. I see. Thanks for letting me learning a new thing.

And you're talking about rights here. Wow. So scary.

Buddhists are about scaring people.

I so scare now I better run!

Scared ah, then leave lah! No one here has to take your bloody rubbish! 吃飽沒事作! You think we scaring people, that's what you think. But if you din post those stupid things here you think we'd be bothered?

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