True Seeing (Ven. Shih Jingang) One day, while Little Pebble and his Master were walking through a garden, the old teacher stopped to look at a white rose in full bloom. He motioned for his young disciple to join him, and they both sat down near where the flower was growing.
‘Little Pebble,’ said the Master, ‘when you look at this object, tell me what you think about it.’
‘The flower is pretty,’ stated the boy. ‘I like it.’
‘’’Flower,” you say. “Pretty, like it,” you say,’ replied the Master, looking to see how his young disciple reacted. Then he added, ‘Mind creates names like flower, and thoughts of like and dislike, pretty and ugly. This mind is small and closed, but if you can see beyond it to the nature of mind, then all is vast like space, completely open to all things. In this state of awareness, there is neither a flower nor a non-flower. Understand?’
But the young disciple did not quite understand, so his Master continued, ‘Little one, come here each day,
One day, Little Pebble went to his teacher, and said, ‘Master, my friend’s dog Tiger died.’
The look on Little Pebble’s face told the old monk that he was troubled. ‘Little one, do you have any questions?’
‘Master, where did Tiger go?’
‘Where did you come from?’ asked the old monk.
‘From my mummy’s tummy.’
‘And where did Mummy come from?’
Little Pebble couldn’t think of an answer.
The Master regarded his young disciple for a moment, then said, ‘Remember, when you made shapes with mud and named them Mummy, Daddy, Master?’
“Calling forth the Great Compassion, we are one with our True Nature; that which is directly Buddha, also indirectly Buddha. Oneness with the Triple Treasure, endless, joyous, perfect being. Morning thought is Kuan-Shih-Yin, evening thought is Kuan-Shih-Yin. All present thoughts arise from Mind, no thought exists apart from Mind.”
These are the words of the Ten Verse Life-Prolonging Kuan-Yin Sutra. Who is reciting them?
A few blocks away, an old man is crying out for help and someone hears. He is a brother, sister, father, mother from a previous life. A phone is picked up and then there are footsteps running towards the sound, “Help me! Help...” Someone sees the old man sitting on the top step, near the front door of his house.
No past, no present, no future. All created things arise and pass away. All names and labels dissolve. You can observe this in meditation practice and, in experiencing impermanence in life and so-called death.
At the conclusion of the Diamond Sutra, it is said that, this is how we should view our conditioned existence: as a star at dawn, a bubble in a stream, a drop of dew, a flash of lightning in a summer cloud, a flickering lamp, a phantom and a dream.
Today I sit alone in a house. The government of the country in which I live has requested that I stay here in isolation for the health and safety of the community both here and abroad. Countless others are doing the same thing, except that some call it a forced lock down, or an obstacle to their free movement. I see this as an opportunity to practice.
The Buddha taught that the suffering connected with birth, sickness, old age and death is a fact of life for sentient beings in Samsara. But so is the possibility of transcendence from Samsaric suffering.
So, for a practitioner, the question is not just “Why?” but also “How?” Why do I/we suffer and, how do I/we overcome suffering? The answer to the former is found in intuitively recognizing (the 3 Poisons): harmful habits of attachment, anger and ignorance; and the answer to the latter lies in resolving to study and practice the Noble Eightfold Path (the antidote) and, fully realizing Buddhahood for the benefit of a
In the Dhammapada, the Buddha says, “What we are today comes from our thoughts of yesterday, and our present thoughts build our life of tomorrow: our life is the creation of our mind.”
The Covid-19 pandemic has given many millions of people worldwide time to reflect on their lives and habits of thought, speech and action.
I know quite a few who have found a refuge of peace in their gardens. Cultivating, planting seeds, adding water and nutrients all help in maintaining a healthy garden. They are also a necessary part in taking care of our bodies. But what about the mind? Generosity, ethics, loving-kindness, compassion, meditative concentration and wisdom are the food for our inner spiritual garden. Without them there is no harvest, no fruit of Awakening, Buddhahood.
As a child my parents encouraged questions, as did my Heart Lama. However, the latter person gave me two questions to ask before speaking: “will what I am wanting to say, and the way I say it, be helpful or harmful to myself/others? Also, does the question come from ‘I don’t know’ (beginner’s mind), or from a place of judgement and opinions?” The aim was/is to cultivate the mind to be like an empty vessel, not one filled to the brim and overflowing where nothing new can enter.
Today, once again, I have another opportunityto talk to you through this online Dharma Talk, proposed by Master Hui Siong. He is Vice President of the World Buddhist Sangha Counciland General-Secretary for Chinese Language Department. He is alsoabbot of Beeh Low See Temple, Mahakaruna Buddhist Center and Vihara Mahavira Graha Medan Temple in Singapore and Indonesia. The connections which lead to this opportunity could be traced back through the founding Congress of the WBSC in Colombo, Sri Lanka in 1966 and the second Congress held at Vinh Nghiem Pagoda in Saigon, Vietnam in 1969 by the Most Venerable Thich Tam Chau, co-founder of WBSC. At that time, I had just moved from Hoi An to Saigon; so I did not have theopportunity to participate.
Today is the first day of the Lunar New Year, on the 12 February 2021 of western calendar. From the faraway Germany, I have had the honor of being invited by the most Venerable Master Hui Siong, abbot of Beel Low See Temple in Singapore and other temples in Malaysia and Indonesia, to have a talk online with you all today. First, I want to thank Master Hui Siong for the invitation, also his secretary miss Jackie and all of you for this opportunity.
Buddha has taught us that everything arises with conditions, and the true nature of everything is emptiness. I am sure, as Buddhists, you are familiar with this teaching. He also taught us other teachings, according to Theravada traditions such as: impermanence, suffering and non-self or according to Mahayana traditions: impermanence, suffering, emptiness and non-self. No matter which traditions, these teachings are the common guidelines for us to practice Buddhism. So, when things as sufferings arise, how do we approach and deal with i
Hungry Ghosts is a suspenseful, character-driven ghost story with heart, humour and scares. Set in contemporary Melbourne during the month of the Hungry Ghost Festival, when the Vietnamese community venerate their dead, four families find themselves haunted by ghosts from the past. As these hauntings intensify, they threaten to unleash their deepest fears and expose secrets long buried.
Through an ensemble of characters, both Vietnamese and Anglo, Hungry Ghosts explores the concept of the inherent trauma we pass down from one generation to the next, and how notions of displacement impact human identity - long after the events themselves. Can you ever really leave behind the trauma of your past? Is it possible to abandon both spiritual and physical culture, or does it form part of your fundamental DNA?
To free themselves and those they love, each character in Hungry Ghosts must atone for their sins and confront their deepest fears or risk being swallowed by the shadows of their p
Nguyện đem công đức này, trang nghiêm Phật Tịnh Độ, trên đền bốn ơn nặng, dưới cứu khổ ba đường, nếu có người thấy nghe, đều phát lòng Bồ Đề, hết một báo thân này, sinh qua cõi Cực Lạc.
May the Merit and virtue,accrued from this work, adorn the Buddhas pureland, Repay the four great kindnesses above, andrelieve the suffering of those on the three paths below, may those who see or hear of these efforts generates Bodhi Mind, spend their lives devoted to the Buddha Dharma, the Land of Ultimate Bliss.