Was listening to a talk (cd) about the bodhisattva precepts, and one build on the not lying precept, that one should not gossip or talk bad about 4 groups of people.
Often we speak without thinking, after which we go "sorry sorry".
But that is not being mindful.
If we take the precepts, we should ever be mindful and hold on fast to it, and not speak without thinking and go sorry sorry after.
I did that once after listening to e talk. And I caught the sorry sorry. But not before I spoke ill of someone already.
They say "sorry no cure". And in terms of karma, that is true.
I can only promise to continue being mindful.
Sunday, February 28, 2010
Saturday, February 27, 2010
when nothing u do goes right, turn left
A friend's msn nick.
And I thought it was very good.
Right is only right when there is wrong, or when there is left.
If there is no wrong, how can there be right???
We make things into right and wrong, or right and left, so why do we get upset when it turns out left?
It is the right attitude of my friend that I want to share and praise.
IF we could see the fact that right only exists in our minds because we distinguished between right and wrong, than there is no right or wrong at all.
In any case, it is just good advice:
When nothing you go goes right, turn left.
And I thought it was very good.
Right is only right when there is wrong, or when there is left.
If there is no wrong, how can there be right???
We make things into right and wrong, or right and left, so why do we get upset when it turns out left?
It is the right attitude of my friend that I want to share and praise.
IF we could see the fact that right only exists in our minds because we distinguished between right and wrong, than there is no right or wrong at all.
In any case, it is just good advice:
When nothing you go goes right, turn left.
Thursday, February 25, 2010
The heartbeat of 阿弥驼佛
Have you heard about the practice of ten sets of simple recitation of 阿弥驼佛?
Basically you recite 阿弥驼佛 ten times (each set) during ten periods of the day. It is just a simple and quick method for us to be mindful of 阿弥驼佛.
So I was reciting this morning when I woke up, and somehow, (maybe coz I was still groggy), I was feeling my heartbeat when I was reciting.
And that brought me loads of joy, because I (sort of) realised that our hearts should beat to the "drum" of 阿弥驼佛. That each heartbeat, should be that of 阿弥驼佛, that in every single heartbeat, the ultimate goal of Buddhahood is and can be achieved. (In my case, my aspiration of rebirth in Pureland).
Our hearts should beat with, and for 阿弥驼佛, for liberation, for enlightenment, for compassion.
What does your heart beat to?
Basically you recite 阿弥驼佛 ten times (each set) during ten periods of the day. It is just a simple and quick method for us to be mindful of 阿弥驼佛.
So I was reciting this morning when I woke up, and somehow, (maybe coz I was still groggy), I was feeling my heartbeat when I was reciting.
And that brought me loads of joy, because I (sort of) realised that our hearts should beat to the "drum" of 阿弥驼佛. That each heartbeat, should be that of 阿弥驼佛, that in every single heartbeat, the ultimate goal of Buddhahood is and can be achieved. (In my case, my aspiration of rebirth in Pureland).
Our hearts should beat with, and for 阿弥驼佛, for liberation, for enlightenment, for compassion.
What does your heart beat to?
Tuesday, February 23, 2010
A blazing fire of existence
Learnt about the Fire Sermon. And I was touched by it.
Truly, our existence is just like a blazing fire.
It burns as a result of the 3 poisons. Of greed, anger and delusion. And we keep it burning, non-stop.
It burns as a result of our karma, continually keeping us in cyclic existence.
It burns, we look at it, and think it is great.
We are so deluded....
Truly, our existence is just like a blazing fire.
It burns as a result of the 3 poisons. Of greed, anger and delusion. And we keep it burning, non-stop.
It burns as a result of our karma, continually keeping us in cyclic existence.
It burns, we look at it, and think it is great.
We are so deluded....
Monday, February 22, 2010
What sort of Buddhist are you?
Buddhists can be generally categorised into 2 main types. (According to a talk, but I sort of re-categorised for my entry purpose)
i) Prayer (拜拜 Buddhists) and
ii) Lay Buddhists (which can be further segmented based on level of practice, etc)
拜拜 Buddhists means they only pray to the statues without any real understanding of the Dharma. And most likely have not taken refuge, nor attend Dharma class.
Lay Buddhists as mentioned, can be segmented:
- Taken Refuge
- Taken 5 Precepts
- Does some form of practices/Cultivate
- Taken Bodhisattva Precepts, etc....
The above is just to share, and maybe for you to think about, whether or not you are a Buddhist, and at which stage you are at.
When Venerable was teaching, I was wondering to myself. Where am I? Am I a Lay Buddhist, or a 拜拜 buddhist?
I might have taken the 3 Refuge and 5 Precepts, but have I taken it right, or kept to it, or fully understood the significance behind them?
True, I am learning more every day, but if I were to judge myself, I find myself far off the mark of a lay Buddhist.
I dont wish to pigeon hole anyone or myself. But the right view and concept would really make a different in the long run.
Taking Refuge is not as simple as reciting the Homage verses after the Venerable. It is a real homage from the heart, and the constant reminder and trust that we can rely on the Triple Gems. And the fact that we let the Triple Gems guide us in our body, speech and mind.
Now, what sort of Buddhist do you think you are?
i) Prayer (拜拜 Buddhists) and
ii) Lay Buddhists (which can be further segmented based on level of practice, etc)
拜拜 Buddhists means they only pray to the statues without any real understanding of the Dharma. And most likely have not taken refuge, nor attend Dharma class.
Lay Buddhists as mentioned, can be segmented:
- Taken Refuge
- Taken 5 Precepts
- Does some form of practices/Cultivate
- Taken Bodhisattva Precepts, etc....
The above is just to share, and maybe for you to think about, whether or not you are a Buddhist, and at which stage you are at.
When Venerable was teaching, I was wondering to myself. Where am I? Am I a Lay Buddhist, or a 拜拜 buddhist?
I might have taken the 3 Refuge and 5 Precepts, but have I taken it right, or kept to it, or fully understood the significance behind them?
True, I am learning more every day, but if I were to judge myself, I find myself far off the mark of a lay Buddhist.
I dont wish to pigeon hole anyone or myself. But the right view and concept would really make a different in the long run.
Taking Refuge is not as simple as reciting the Homage verses after the Venerable. It is a real homage from the heart, and the constant reminder and trust that we can rely on the Triple Gems. And the fact that we let the Triple Gems guide us in our body, speech and mind.
Now, what sort of Buddhist do you think you are?
Sunday, February 21, 2010
Pureland method is for?
In one of the classes which I attended recently, Venerable said, and I "quote" based on my own interpretation, that the Pureland method is for "cowards".
When you listen to his explanation, you will get the point. I suppose it is true in a way.
Why do practitioners want to go Pureland. I can only assume that a large number wants to escape samsara, and the Pureland method is the easiest way out due to the merits of Amitabha Buddha. The key word here is ESCAPE. We want a "release" from the suffering that we face, hence the motivation to go Pureland.
If that doesnt make us a coward, I dont know what does.
Venerable's point, is that our path to enlightenment would be shorter (relatively), if we had the right motivation, and returned to samsara to practice and benefit other sentient beings. [Vs a long long time of cultivation in Pureland]
When you think about it, it does make sense. A kind person vs a selfish person. Who gives you more chance to practice and cultivate? Similiar case for the environment.
I heard what Venerable was trying to teach, but I am conflicted. Coz I am afraid that my merits/karma would not be sufficient to ensure that I do not suffer and be able to practice in my future lifes.
IF that makes me a coward, so be it. But I do know that I will not stay in Pureland forever just to escape suffering. Bodhicitta also involves taking on others' suffering.
When you listen to his explanation, you will get the point. I suppose it is true in a way.
Why do practitioners want to go Pureland. I can only assume that a large number wants to escape samsara, and the Pureland method is the easiest way out due to the merits of Amitabha Buddha. The key word here is ESCAPE. We want a "release" from the suffering that we face, hence the motivation to go Pureland.
If that doesnt make us a coward, I dont know what does.
Venerable's point, is that our path to enlightenment would be shorter (relatively), if we had the right motivation, and returned to samsara to practice and benefit other sentient beings. [Vs a long long time of cultivation in Pureland]
When you think about it, it does make sense. A kind person vs a selfish person. Who gives you more chance to practice and cultivate? Similiar case for the environment.
I heard what Venerable was trying to teach, but I am conflicted. Coz I am afraid that my merits/karma would not be sufficient to ensure that I do not suffer and be able to practice in my future lifes.
IF that makes me a coward, so be it. But I do know that I will not stay in Pureland forever just to escape suffering. Bodhicitta also involves taking on others' suffering.
Saturday, February 20, 2010
7-11 - CTS 28
Have I mentioned that my seat number during the retreat was 7-11?
Meaning row 7, position 11.
And after the retreat, after I did my reflections, and one of my learnings was to apply mindfulness of the Buddha's name in my daily life, I looked back at the 7-11, and realised that I was supposed to practice like a 7-11.
24/7
Amituofo
Meaning row 7, position 11.
And after the retreat, after I did my reflections, and one of my learnings was to apply mindfulness of the Buddha's name in my daily life, I looked back at the 7-11, and realised that I was supposed to practice like a 7-11.
24/7
Amituofo
Friday, February 19, 2010
Recycling of self - My funeral wishes
Personally, it is never too early to plan for your own funeral, because we never know when we are going to die. But of course, funerals are meant to "appease" the living, and has nothing to do with us (we will be dead, so why bother about what is going to happen).
While, I am still alive, so am attached to the outcome of my funeral. Yes, it is an delusion which i have been struggling with. But I would like friends and relatives to benefit from my death too.
In Taipei's Dharma Drum Mountain, they have a small plot of garden which is called the 生命园. The deceased are cremated and the ashes/bones grinded into powder form, and buried within the garden.
Even in death, our "physical bodies" can be of use as fertilizers. There is no use in leaving the ashes in a jar and praying to it on important festivals. If we have done good during our lifetime, we will be remembered, whether or not there is that jar of ashes.
Even if we are forgotten, so what, you are no longer around.
Another reason for me wanting to become fertilizer is coz it can (hopefully) reinforce the fact of impermanence, of change, of conditions arising, of ever present existence.
If I go into the ground as fertilizers, I will be "reborn" everywhere else. In the grass, in the flowers, in the honey even.
That is one way to see it, but from the Buddhist perspective, all form is empty anyway, so why would it matter.
I dont want any tablet, any joss stick, any burning of incense paper. That really adds to pollution, and I wont be able to use any of it anyway.
Just a simple wake with 佛友 to chant (for both our benefit), and than a cremation with my powder ashes buried at home.
Simple and sweet.
I have no control after death, and truly should the living require more, than let more be done.
Amituofo
While, I am still alive, so am attached to the outcome of my funeral. Yes, it is an delusion which i have been struggling with. But I would like friends and relatives to benefit from my death too.
In Taipei's Dharma Drum Mountain, they have a small plot of garden which is called the 生命园. The deceased are cremated and the ashes/bones grinded into powder form, and buried within the garden.
Even in death, our "physical bodies" can be of use as fertilizers. There is no use in leaving the ashes in a jar and praying to it on important festivals. If we have done good during our lifetime, we will be remembered, whether or not there is that jar of ashes.
Even if we are forgotten, so what, you are no longer around.
Another reason for me wanting to become fertilizer is coz it can (hopefully) reinforce the fact of impermanence, of change, of conditions arising, of ever present existence.
If I go into the ground as fertilizers, I will be "reborn" everywhere else. In the grass, in the flowers, in the honey even.
That is one way to see it, but from the Buddhist perspective, all form is empty anyway, so why would it matter.
I dont want any tablet, any joss stick, any burning of incense paper. That really adds to pollution, and I wont be able to use any of it anyway.
Just a simple wake with 佛友 to chant (for both our benefit), and than a cremation with my powder ashes buried at home.
Simple and sweet.
I have no control after death, and truly should the living require more, than let more be done.
Amituofo
Thursday, February 18, 2010
Advice from a Bodhisattva
During my Dec trip to Taipei, we also visited Dharma Drum Mountain.
There was a wish fulfilling Guan Yin, and I seeked for guidance with regards to my spiritual path (towards enlightenment).
And the advice gained:
从自我肯定，自我提升， 到自我消融，
是从‘自我’到 ‘无我’的三个修行阶段。
Hm, not too sure how to interpret this, but I suppose the key to it is the aspect of non-self.
It is truly hard to abandon the ego, and to minimise or reduce it when it arises.
To reduce the self-cherishing attitude and live for the welfare and benefit of all sentient beings.
It all goes against the ingrained concept of our identity, of us as a human being.
It just goes to show how heavy/strong our delusions are.
无我
There was a wish fulfilling Guan Yin, and I seeked for guidance with regards to my spiritual path (towards enlightenment).
And the advice gained:
从自我肯定，自我提升， 到自我消融，
是从‘自我’到 ‘无我’的三个修行阶段。
Hm, not too sure how to interpret this, but I suppose the key to it is the aspect of non-self.
It is truly hard to abandon the ego, and to minimise or reduce it when it arises.
To reduce the self-cherishing attitude and live for the welfare and benefit of all sentient beings.
It all goes against the ingrained concept of our identity, of us as a human being.
It just goes to show how heavy/strong our delusions are.
无我
Tuesday, February 16, 2010
Conditions arising
The conditions of Dukkha, of unsatisfactoriness in our lives.
If we did not think that one way which cause us to act, the conditions of dukkha would not have arisen.
Another cause and effect entry. So often our suffering comes from our actions. It is also a chicken and egg kind of thing. (At least to me now.)
Anyway, very often, we act in certain ways due to our perceptions/concepts of things/events/people. We think things should happen this way, and hence when it happens that way, we think it wrong, and act to make it right.
Just the thought that it is wrong, has already brought unsatisfactoriness to us, much less the subsequent action itself.
Phenomenon happens due to conditions, be it an action, speech or thought. If those conditions did not arise, than there would be no subsequent reaction(?)... and no dukkha
IF we can see that it is all condition arising, ie, dependent on conditions (most of the time beyond our control), than we would not react. And hence, less dukkha.
The theory is easy to understand, but application would take time.
Contemplate and meditation on dependent arising.
Conditions have made it possible for this entry. Follow the phenomenon and contemplate on conditions arising
If we did not think that one way which cause us to act, the conditions of dukkha would not have arisen.
Another cause and effect entry. So often our suffering comes from our actions. It is also a chicken and egg kind of thing. (At least to me now.)
Anyway, very often, we act in certain ways due to our perceptions/concepts of things/events/people. We think things should happen this way, and hence when it happens that way, we think it wrong, and act to make it right.
Just the thought that it is wrong, has already brought unsatisfactoriness to us, much less the subsequent action itself.
Phenomenon happens due to conditions, be it an action, speech or thought. If those conditions did not arise, than there would be no subsequent reaction(?)... and no dukkha
IF we can see that it is all condition arising, ie, dependent on conditions (most of the time beyond our control), than we would not react. And hence, less dukkha.
The theory is easy to understand, but application would take time.
Contemplate and meditation on dependent arising.
Conditions have made it possible for this entry. Follow the phenomenon and contemplate on conditions arising
Sunday, February 14, 2010
哭吧！ 新年快乐！
新年快乐！
Forgot where I first heard this. But let me ask you, why do we find it joyful that another year has arrived? That the Chinese make a big deal out of it, and celebrate it so joyously? That the new year has come, and we are one year older.
I have heard that we should cry at the new year instead. That we are one year older, and one foot/step nearer to our coffin. And honestly, I much prefer this attitude/perspective. Which I find closer to the truth. And isnt it the case, when the clock strikes twelve, according to the lunar calender, we gain one year in age. Doesnt that take us one step closer to death for this lifetime?
In which case we should cry. Cry at the passing of time and of life. Cry that we have yet to achieve what we have thus set out to achieve. That we have not gained enough wisdom to transcend suffering. Cry that we might soon be dead.
哭吧, 新年快乐！
I do not mean to put a damper on the festivities. But merely to remind myself that this lifetime is precious, and it should be spent wisely, for one never knows when we will pass on.
Forgot where I first heard this. But let me ask you, why do we find it joyful that another year has arrived? That the Chinese make a big deal out of it, and celebrate it so joyously? That the new year has come, and we are one year older.
I have heard that we should cry at the new year instead. That we are one year older, and one foot/step nearer to our coffin. And honestly, I much prefer this attitude/perspective. Which I find closer to the truth. And isnt it the case, when the clock strikes twelve, according to the lunar calender, we gain one year in age. Doesnt that take us one step closer to death for this lifetime?
In which case we should cry. Cry at the passing of time and of life. Cry that we have yet to achieve what we have thus set out to achieve. That we have not gained enough wisdom to transcend suffering. Cry that we might soon be dead.
哭吧, 新年快乐！
I do not mean to put a damper on the festivities. But merely to remind myself that this lifetime is precious, and it should be spent wisely, for one never knows when we will pass on.
Saturday, February 13, 2010
少说一句话 - CTS 27
少说一句话, 多念声佛号
That is the "mantra" that I have been using to remind myself to be constantly mindful of the Buddha's name.
Coz as the saying goes, "talk is cheap". and that is true. Speech is just speech. Yes, it can harm or bring joy. But it all depends on your perspectives. If your mind is calm (as it should be if you are mindful), than speech cannot harm you.
We should try not to let our speech run away from us, or focus on conversational topics which are worthless. So what is so and so is getting married or got promoted? Does the sharing of all these matter? It doesnt impact your life at all. (Unless you are comparing, than in that case, why let yourself suffer knowingly?)
Focusing on the Buddha's name is the best practice that we should focus on.
少说一句话
That is the "mantra" that I have been using to remind myself to be constantly mindful of the Buddha's name.
Coz as the saying goes, "talk is cheap". and that is true. Speech is just speech. Yes, it can harm or bring joy. But it all depends on your perspectives. If your mind is calm (as it should be if you are mindful), than speech cannot harm you.
We should try not to let our speech run away from us, or focus on conversational topics which are worthless. So what is so and so is getting married or got promoted? Does the sharing of all these matter? It doesnt impact your life at all. (Unless you are comparing, than in that case, why let yourself suffer knowingly?)
Focusing on the Buddha's name is the best practice that we should focus on.
少说一句话
Friday, February 12, 2010
I am in debt
A massive amount of debt
And I am not referring to the mortage on my home....
According to this lifetime's timeline, I am indebted to
1) My parents for giving me this precious life
2) My spouse for providing me with the conditions to practice/pursuit my cultivation
3) Triple Gems for guiding and protecting me.
4) Amitabha Buddha for his merits and his Western Pureland
Yet in terms of the size of the debt, the "ranking" changes.
It's a tie between 3) and 4) as the largest "debtor".
My debt isnt a negative one. I just wanted to highlight my gratitude to all those people/beings/conditions. And as those debts are seemingly unpayable (ie I do not quite know how to repay them), I feel indebted. And yet very grateful and appreciative of the conditions that I have encountered in my life.
I have so much, but yet I do not (know how) to return the favour. Or more rightly, I know what needs to be done, but do not have the ability or the courage to do so. And the debt will continue to build up.
How does one get out of this debts???
I suppose the best way is to focus on our practice, to cultivate the perfections and to propagate the Dharma, so as to benefit others, as we have been benefitted.
May all beings be well, happy and safe. May they be free from suffering. May they be liberated from the ocean of cyclic existence.
And I am not referring to the mortage on my home....
According to this lifetime's timeline, I am indebted to
1) My parents for giving me this precious life
2) My spouse for providing me with the conditions to practice/pursuit my cultivation
3) Triple Gems for guiding and protecting me.
4) Amitabha Buddha for his merits and his Western Pureland
Yet in terms of the size of the debt, the "ranking" changes.
It's a tie between 3) and 4) as the largest "debtor".
My debt isnt a negative one. I just wanted to highlight my gratitude to all those people/beings/conditions. And as those debts are seemingly unpayable (ie I do not quite know how to repay them), I feel indebted. And yet very grateful and appreciative of the conditions that I have encountered in my life.
I have so much, but yet I do not (know how) to return the favour. Or more rightly, I know what needs to be done, but do not have the ability or the courage to do so. And the debt will continue to build up.
How does one get out of this debts???
I suppose the best way is to focus on our practice, to cultivate the perfections and to propagate the Dharma, so as to benefit others, as we have been benefitted.
May all beings be well, happy and safe. May they be free from suffering. May they be liberated from the ocean of cyclic existence.
Thursday, February 11, 2010
妄想成佛 - CTS 26
There are two separate parts to this entry. I only put them together coz I thought the title would than be "attractive".
妄想: there were so much random thoughts, day dreams, etc when I was doing the practice. And the Venerables would remind us time and again to minimise those 妄想 and focus, concentrate on the Buddha's name.
If we simply let those 妄想 pass us by, and not grab hold to further elaborate on that day dream, it would fade by, like the moving of the clouds. It is often our own delusion that makes the 妄想 appears as if it is important.
成佛: this is my main aspiration, the end goal of my "existence".
So is it a 妄想 to 成佛?
I sincerely hope not. This is not meant to be a negative entry. It is more to share about 妄想s....
妄想: there were so much random thoughts, day dreams, etc when I was doing the practice. And the Venerables would remind us time and again to minimise those 妄想 and focus, concentrate on the Buddha's name.
If we simply let those 妄想 pass us by, and not grab hold to further elaborate on that day dream, it would fade by, like the moving of the clouds. It is often our own delusion that makes the 妄想 appears as if it is important.
成佛: this is my main aspiration, the end goal of my "existence".
So is it a 妄想 to 成佛?
I sincerely hope not. This is not meant to be a negative entry. It is more to share about 妄想s....
Wednesday, February 10, 2010
How easy is it to die?
Is that a valid question? The answer would depend on your point of view when you are seeking a reply.
If your loved one is sick and dying in the hospital, it might seem as if death comes easily, and could be swift.
Yet if you were the patient lying on the hospital bed, suffering from the pain and agony, death might come too late.
For some patients on the hospital bed, death might be too slow in arriving.
Is it truly easy to die? I guess not, and it would depend on your karmic links and energy. If you were "meant" to suffer, than I suppose that you will suffer for some time, and death will not come knocking on your door.
But we must never forget that it is a blessing, a gift (in some sense), to be able to gain rebirth as a human being, for than we can cultivate and learn the Dharma. Even if we were suffering from some illness, there will also be lessons to learn, debts to be repaid, cultivation to be pursuit.
It matters not how easy it is for a human life to end. But it is important to take advantage of every single moment, to be present, to cultivate, to learn from the Dharma, and to take refuge in the Triple Gems.
Amituofo
If your loved one is sick and dying in the hospital, it might seem as if death comes easily, and could be swift.
Yet if you were the patient lying on the hospital bed, suffering from the pain and agony, death might come too late.
For some patients on the hospital bed, death might be too slow in arriving.
Is it truly easy to die? I guess not, and it would depend on your karmic links and energy. If you were "meant" to suffer, than I suppose that you will suffer for some time, and death will not come knocking on your door.
But we must never forget that it is a blessing, a gift (in some sense), to be able to gain rebirth as a human being, for than we can cultivate and learn the Dharma. Even if we were suffering from some illness, there will also be lessons to learn, debts to be repaid, cultivation to be pursuit.
It matters not how easy it is for a human life to end. But it is important to take advantage of every single moment, to be present, to cultivate, to learn from the Dharma, and to take refuge in the Triple Gems.
Amituofo
Tuesday, February 9, 2010
Flying G once again - CTS 25
One year after my graduation from university, I went to America for a summer job. As a summer camp counsellor in a Girls' Scout camp in the wilderness of Colorado.
Flying G was situated within the Pike National Forest, with slightly high altitude. So obviously the weather was chilly and cool most of the time.
I have always been afraid of the cold, and it was surprising cold on the mountain, even though it was summer. There was even hail once or twice.
But of course, one gets used to the weather. (Still cold, but survivable). Gets used to the cold water or cold outdoor showers, etc. I was pretty much bundled up most of the time, even during the day when the sun is out.
Anyway, the point of this. When I reached CTS, and was faced with the chilly weather, straight away I was reminded of Flying G. I loved and miss Flying G. The beauty, the nature, the fresh air, everything. And because of the "training" from Flying G, I could "adapt" to the weather faster. Of course I was still freezing, but honestly, no one ever dies from cold when you are in civillisation and surrounded with people.
Than my fanciful mind came in, and suggested that I went to Flying G for a reason (at least one of the reasons). To build up my cold tolerence so that I can survive in the 佛七。
Whether that is or not the truth, isnt important. Cause and effect always come into play.
I am just grateful for the weather and time in Flying G, that allowed me to feel at home in CTS' cold climate.
Flying G was situated within the Pike National Forest, with slightly high altitude. So obviously the weather was chilly and cool most of the time.
I have always been afraid of the cold, and it was surprising cold on the mountain, even though it was summer. There was even hail once or twice.
But of course, one gets used to the weather. (Still cold, but survivable). Gets used to the cold water or cold outdoor showers, etc. I was pretty much bundled up most of the time, even during the day when the sun is out.
Anyway, the point of this. When I reached CTS, and was faced with the chilly weather, straight away I was reminded of Flying G. I loved and miss Flying G. The beauty, the nature, the fresh air, everything. And because of the "training" from Flying G, I could "adapt" to the weather faster. Of course I was still freezing, but honestly, no one ever dies from cold when you are in civillisation and surrounded with people.
Than my fanciful mind came in, and suggested that I went to Flying G for a reason (at least one of the reasons). To build up my cold tolerence so that I can survive in the 佛七。
Whether that is or not the truth, isnt important. Cause and effect always come into play.
I am just grateful for the weather and time in Flying G, that allowed me to feel at home in CTS' cold climate.
Monday, February 8, 2010
The window to your soul?
During the Heart Sutra class, Venerable told us to go back and try a "Eye meditation".
To be in front of a mirror, and to look/focus on your eye(s). To keep looking, to find the eye that is "yours".
I havent exactly tried it, but I believe it is similar to the mirror experience I had in Taipei.
Have you had the experience of writing a word so many times, that after a while, the word is no longer familiar, and you doubt you had the right spelling?
That is how your eye would "look"/feel like after the meditation. You might feel that your eye is strange, or that it doesnt belong to you, or it is simply an eye, there is nothing special about that eye, or your eye does not define you....the realisations are plentyful (I suppose).
We often think (or believe) that our eye is the window to our soul. [There is no such thing as a soul in the Buddhist context]. But if you look at it long enough, it is just an eye. The eye colour or size might differ, but it is simply an eye. What makes it so different from other eyes, from other parts of you?
Why should we be attached to our eye, or think that it makes us any different, or that it "represents" us???
To be in front of a mirror, and to look/focus on your eye(s). To keep looking, to find the eye that is "yours".
I havent exactly tried it, but I believe it is similar to the mirror experience I had in Taipei.
Have you had the experience of writing a word so many times, that after a while, the word is no longer familiar, and you doubt you had the right spelling?
That is how your eye would "look"/feel like after the meditation. You might feel that your eye is strange, or that it doesnt belong to you, or it is simply an eye, there is nothing special about that eye, or your eye does not define you....the realisations are plentyful (I suppose).
We often think (or believe) that our eye is the window to our soul. [There is no such thing as a soul in the Buddhist context]. But if you look at it long enough, it is just an eye. The eye colour or size might differ, but it is simply an eye. What makes it so different from other eyes, from other parts of you?
Why should we be attached to our eye, or think that it makes us any different, or that it "represents" us???
Sunday, February 7, 2010
Supper anyone?
After the experience of the 8 precepts, I sometimes find myself more mindful in certain areas of my life.
Especially when it comes to food. Tho I am a vegetarian, taste still matters, and so does variety. It is also hard to find proper vegetarian food under some working circumstances.
But increasingly, I find myself reflecting on my food.
I would think about what I want for dinner....Than the thought that I should not waste my energy thinking about food would pop up. And truly, the process of thinking about what to eat for dinner, whether I should have supper, does take up energy and even time, and affects your mindfulness.
Food is simply for the sustanence of this body so that we may practice. Yes, we still need to take good care of our body, but we could reduce the wastage of time and energy on useless pursuits of food and its taste/variety, etc.
Especially when it comes to food. Tho I am a vegetarian, taste still matters, and so does variety. It is also hard to find proper vegetarian food under some working circumstances.
But increasingly, I find myself reflecting on my food.
I would think about what I want for dinner....Than the thought that I should not waste my energy thinking about food would pop up. And truly, the process of thinking about what to eat for dinner, whether I should have supper, does take up energy and even time, and affects your mindfulness.
Food is simply for the sustanence of this body so that we may practice. Yes, we still need to take good care of our body, but we could reduce the wastage of time and energy on useless pursuits of food and its taste/variety, etc.
Saturday, February 6, 2010
101%
Yen is fond of saying that he has given his 101% in whatever that he has done.
Well, have you given your 101% to anything?
In some ways, I dont quite see the point of putting in so much effort. Think along the lines of attachment and greed and ego. When we put in our effort, it is mostly because we are tied to the end results, that we want to achieve something. Is that a good enough reason to put in 101%?
If (and it is) all phenomenon is empty, than what use is our 101%???
Yet on the other hand, it is not "right" to simply bum along in our lives and just wait for the apple to fall.
So I suppose this is where the Middle Path comes in.
To give of our 101%, but not be attached to the outcome. To fully understand the motivations behind our 101%, and to correct the wrong view if necessary.
Another aspiration. 101% on my Middle Path
Well, have you given your 101% to anything?
In some ways, I dont quite see the point of putting in so much effort. Think along the lines of attachment and greed and ego. When we put in our effort, it is mostly because we are tied to the end results, that we want to achieve something. Is that a good enough reason to put in 101%?
If (and it is) all phenomenon is empty, than what use is our 101%???
Yet on the other hand, it is not "right" to simply bum along in our lives and just wait for the apple to fall.
So I suppose this is where the Middle Path comes in.
To give of our 101%, but not be attached to the outcome. To fully understand the motivations behind our 101%, and to correct the wrong view if necessary.
Another aspiration. 101% on my Middle Path
Friday, February 5, 2010
"Serving" the Triple Gems - CTS 24
Well, it happens that amongst the Sangha at CTS, there are three siblings. If I got the story right, their father was a Dharma protector, and all (?) of his children devoted their lives to propagate the Dharma, to benefit sentient beings.
When I heard the history/background, I was so touched.
And I wondered to myself. What was it like, to give of your life, to protect and propagate the Dharma?
In contrast upon reflection, I find that I am not as serious or devoted to serving (as I think I am, or would like to be).
They (that family) would be my example, and I would make more aspirations to live my life for the welfare of sentient beings.
Amituofo
When I heard the history/background, I was so touched.
And I wondered to myself. What was it like, to give of your life, to protect and propagate the Dharma?
In contrast upon reflection, I find that I am not as serious or devoted to serving (as I think I am, or would like to be).
They (that family) would be my example, and I would make more aspirations to live my life for the welfare of sentient beings.
Amituofo
南無阿彌陀佛
I had an earlier entry on 阿彌陀佛. So this is same same but different.
In some sense, it is a reminder to self of the joy of chanting the Buddha's name. I am listening to a musical chant of Namo Amituofo now. And truly, it brings me great joy to simply listen. The music is lovely, but it is really the energy behind the chant that rejuvenates me.
The name/chant seems to vibrate thruout my whole being, giving me a sense of lightness and of joy. It brings a smile onto my face, cheering me up.
And it also touches me on different levels and issues at different times.
Somehow, I can feel the compassion and wisdom of Amitabha Buddha within those 6 words. 南無阿彌陀佛
And it brings me to tears and to shame. Coz I have depended so much on him, but have given so little in return.
My means of returning the favour: 南無阿彌陀佛
In some sense, it is a reminder to self of the joy of chanting the Buddha's name. I am listening to a musical chant of Namo Amituofo now. And truly, it brings me great joy to simply listen. The music is lovely, but it is really the energy behind the chant that rejuvenates me.
The name/chant seems to vibrate thruout my whole being, giving me a sense of lightness and of joy. It brings a smile onto my face, cheering me up.
And it also touches me on different levels and issues at different times.
Somehow, I can feel the compassion and wisdom of Amitabha Buddha within those 6 words. 南無阿彌陀佛
And it brings me to tears and to shame. Coz I have depended so much on him, but have given so little in return.
My means of returning the favour: 南無阿彌陀佛
Thursday, February 4, 2010
Dawn of a new day - CTS 23
It was kind of tiring to get up every morning at 3.30am. And normal morning practice (normal, when it isnt retreat period) also starts at 430am.
But it is only tiring when you approach it from our daily perspective. If we were used to it, and appreciate the value and joy behind it, you would find yourself wanting to wake up so early daily.
Picture this. As the morning practice ends, and you exit the hall, the sun is just starting to rise, with dawn breaking, and the light rays increasing. You breathe in the fresh morning air (even tho it is chilly), and you really start to appreciate the joy of rising together with the sun, with all of life, and give thanks for being alive than.
Plus, it seems to create the impression of having more time.
I do want to create that kind of "lifestyle" back home. but i have failed so far. oh well. jia you.
Amituofo
But it is only tiring when you approach it from our daily perspective. If we were used to it, and appreciate the value and joy behind it, you would find yourself wanting to wake up so early daily.
Picture this. As the morning practice ends, and you exit the hall, the sun is just starting to rise, with dawn breaking, and the light rays increasing. You breathe in the fresh morning air (even tho it is chilly), and you really start to appreciate the joy of rising together with the sun, with all of life, and give thanks for being alive than.
Plus, it seems to create the impression of having more time.
I do want to create that kind of "lifestyle" back home. but i have failed so far. oh well. jia you.
Amituofo
Subscribe to:
Posts (Atom)