Monthly Archives: October 2014

Day 4 Non-Attachment Is True Wisdom (page 124)

Once its power is expended, the arrow falls,

Bringing discontent in the next life.

How can this compare to the true door of non-action,

Through which one leaps straight into the Tathagata ground?

A true practitioner does not dwell on the fruit of his actions. After he gives something, he renounces it, and does not think of the consequences. It does not mean he acts rashly, without thinking. Rather, he acts spontaneously, and in accordance with the Dharma; he does not cling to actions or their consequences.

The Buddhist concept of heaven is different from the Christian concept. Christians believe that heaven is eternal; that once you enter, you never depart. According to Buddhism, heaven is still subject to time and change. You can be reincarnated in heaven by merit of donations and good deeds, but it is simply another mortal incarnation. Though your life span in heaven may be millions or billions of years, eventually your time will run out, and you will drop back to the human realm, or even a non-human realm.

If you can act in all situations without attachment, and without a purpose or motive, that itself is realizing the true nature of phenomena. Doing something without attachment is described by the Chinese term wu-wei, which means non-action. It does not mean doing nothing, or being apathetic and lazy. Wu-wei means action that is not done for the sake of the self, or with an ulterior motive in mind, or with deliberation. Wu-wei is action that is non-deliberate. It is action that does not emanate from self-centeredness. If you can act in this unattached manner, without deliberation or motives, then you can truly enter the gate of Ch’an.

If you have the proper attitude or true spirit of Ch’an practice, then you should give your full attention to whatever you are doing, and you should do things to the best of your ability. Do not think about the past. Do not think about the future. Just focus on the present..

— The Sword of Wisdom by Master Sheng Yen (page 124)

Day 4 Non-Attachment Is True Wisdom (page 123)

After enlightenment no need for further effort;

All dharmas of activity are varied.

Giving alms with attachment bestows merit for heavenly birth,

Like shooting an arrow into space.

There are two aspects of practice: cultivating wisdom, or insight, and cultivating merit. Ordinary people think that cultivating wisdom means accumulating knowledge in the conventional sense, such as reading books and reaping life experiences. They think cultivating merit means giving alms, offering donations, or helping others.

A person who gains conventional knowledge after great effort may claim with pride, “I have great knowledge and wisdom!” Many people who work for charity also become proud, and picture themselves as great benefactors to mankind. They are like the person who goes into a restaurant and buys drinks and dinner for everyone, leaves a big tip, then gets up and swaggers out the door as everyone in attendance stands, saying, “Thank you! Thank you!”

In China, Taiwan, Japan and other Oriental countries, there are people who give large donations to public or religious projects, but with one condition: that their names and deeds be engraved on plaques and made visible to all. If their pictures are placed beside their names, all the better. Fo-kuang Shan (Buddhist Radiance Mountain) Monastery in Taiwan is a vast temple with many buildings. The abbot of the temple understands human psychology well. For years, people donated money to the temple, and the abbot placed their names on plaques on the many walls of the temple, but he left vacant two noticeable spots on either side of the main gate. People would constantly ask how much they would need to donate in order to have their names placed in those spots. Finally, someone approached the abbot and said, “Look, I’m rich. How about letting me have one side of the gate? I don’t even need the whole side. Just put my name on top, and there’ll still be room for other names below mine. If you do that, I’ll give you lots of money for the temple.” The spots have now been filled. The abbot feels that these people normally would not have donated money for a religious cause. They were willing to part with their money only in exchange for having their names and deeds made visible to the public.

One person in Taiwan wanted to run for the provincial legislature. For five years before the intended election, he traveled all over the country and donated money in order to have his name placed in famous, public places. Everyone perceived him as a great benefactor. It was shrewd advertising, and although his initial investment was high, he probably made back all the money he spent after a year in office.

A sincere practitioner does not operate in such a manner. Even if he has profound wisdom and insight, he is not affected; after all, it is only wisdom and insight. He helps others and saves sentient beings. He does not cling to his past deeds.

Whenever you do something, do it wholeheartedly. But, once an action is completed, it is in the past. Drop it, and do not think about it anymore. Buddha delivered many people, but he did not perceive it as such. As far as Buddha was concerned, sentient beings save themselves. But our point of view is different. We say that Buddha saved people while he was alive. We also say he is still saving people, because if it were not for Buddha, the Dharma would not exist in the world today.

Christianity emphasizes that we should be generous, that we should have giving hearts. Charity is a practice that leads to heaven. Jesus said that it is as hard for a rich man to enter heaven as it is for a camel to pass through the eye of a needle. He said this because many wealthy people cannot bear to give things away. They almost always have an ulterior motive. The Rockefeller Foundation is a philanthropic organization, and it has funded many wonderful things, but it is still a tax write-off for the Rockefeller family. If a person gives donations or helps others with ulterior motives in mind, then he is not truly giving. If you are going to give things away, you should do so unconditionally, renouncing and forgetting whatever you give. If your motive for giving is to go to heaven, then your actions are not unconditional.

— The Sword of Wisdom by Master Sheng Yen (page 123)









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最近Google App推出四支主題,分別是師父講經系列兩支及法會系列兩支,還請各位法師給予指導並協助推廣。感恩。





Quote from Ven Guo Xing

All the forms, sensations, and thoughts one perceives arise and perish. There is “no-self” within all the phenomena. The true mind is the ability to be see, to feel, and to perceive. It is formless, unmoving, and non-abiding with any objects.
-Ven Guo Xing

Day 1 Purifying the Six Senses

Purify the five eyes to achieve the five powers.

Only after realization can one comprehend.

To see the image in a mirror is not difficult.

How can one grasp the moon in the water?


What are the five eyes that Yung-chia speaks of? Briefly, they are: (1) Physical eyes, which we are born with; (2) Heavenly eyes, which can be acquired through one’s practice or as a result of one’s previous merit, and which enables one to see into the future and for great distances; (3) Wisdom eyes, which enable us to end the cycle of birth and death; (4) Dharma eyes, which help us see Buddha-nature and the Dharma body (when this occurs, a person is said to have had his Dharma eyes opened); (5) Buddha eyes, which are the perfection of the Dharma eyes.


It is possible to acquire the non-physical eyes, but first you have to purify your mind. If the mind is clear, it is possible to see things others cannot see even without use of the physical eyes. In the ordinary, scattered state of mind, however, what you see and what others see is relatively the same; that is, most people agree that a house is a house, a person a person.

The most basic training for a beginning practitioner is to try to purify the eye consciousness. Sometimes I ask people to look at things, or at people sitting across from them. I ask them to look attentively, but to refrain from identifying or categorizing the object. For example, in observing people, a practitioner tries not to perceive an individual as male or female, stranger or friend. To do this, one must refrain from using one’s memory, ideas, or any previous experience. Like a camera, one must look without discrimination. If one has been practicing well, it is possible to see things in this different way.

—- Master Sheng Yen “The Sword of Wisdom” p67

Dharma Quote

“Buddhism advocates a doctrine of loving kindness and compassion. To provide sentient beings with happiness is loving kindness, and to relieve sentient beings from suffering is compassion. To someone carrying out “loving-compassion-ism,” there are no hated or despicable people, only wretched and pitiable people. So to a Buddhist, war is the utmost cruelty, and he would rather give his life to divert violence or win peace than engage in warfare…Buddhist scriptures mention summoning up the mindstate of a wrathful deity to destroy the power of evil demons, but such imagery is used to describe a strategy for inner spiritual cultivation and is not meant as a description of an actual practice in the real world.”

—Chan Master Sheng Yen ‘Orthodox Chinese Buddhism’

袓師襌的生活智慧—– 果如法師開示