T H E E S S E N C E O F
M A H A Y A N A P R A C T I C E 達磨二入四行觀
红豆刨冰Translated from the Chine and annotated by the Chung Tai Translation Committee
May 2010 v1.4.6
Namo Fundamental Teacher Shakyamuni Buddha 南無本師釋迦牟尼佛
S UTRA O PENING G ATHA
開經偈
The Dharma, infinitely profound and subtle,
Is rarely encountered even in a million kalpas.
Now we are able to hear, study, and follow it, May we fully realize the Tathagata’s true meaning.
飞行员一个月工资多少無上甚深微妙法百千萬劫難遭遇
我今見聞得受持願解如來真實義
物流公司简介模板
头像好看T HE E SSENCE O F M AHAYANA P RACTICE
by Master Bodhidharma
千八Complete title: “Great Master Bodhidharma’s Esntial Discour on Entering the Mahayana Path by Principle and by Practice”
To enter the Great Way there are many paths, but esntially they are of two means: by Principle and by Practice.
Entering the Way by Principle means to awaken to the Truth through the doctrine, with a deep faith that all ntient beings have the same true nature. Obscured by the fleeting dust of delusions, this nature cannot manifest itlf. If one can relinquish the fal and turn to the true, fix the mind in “wall meditation”, understand that there are neither lf nor others, that mortals and saints are equal and one—abiding this way without wavering, clinging not even to the scriptures, then one is implicitly in accord with the Principle. Being non-discriminative, still, and empty of effort is to Enter by Principle.
Entering by Practice means following four practices that encompass all other practices. They are: ac
卖炭翁朗诵cepting adversity, adapting to conditions, eking nothing, and acting in accordance with the Dharma.
What is the practice of accepting adversity? When suffering, a practitioner of the Way should reflect: “For innumerable kalpas, I have pursued the trivial instead of the esntial, drifted through all spheres of existence, created much animosity and hatred, maligned and harmed嘎鱼的做法
others endlessly. Even though now I have done no wrong, I am reaping the karmic conquences of past transgressions. It is something that neither the heavens nor other people can impo upon me. Therefore I should accept it willingly, without any rentment or objection.” The sutra says, “Face hardships without distress.” How? With thorough insight. With this understanding in mind, you are in accord with the Principle, advancing on the Way through the experience of adversity. This is called the practice of accepting adversity.
Second is the practice of adapting to conditions. Sentient beings are without a lf, being steered by karmic conditions. Suffering and joy are experienced together as a result of caus and conditions. Any reward, blessing or honor is a conquence of past caus; nothing remains when the necessary conditions are exhausted. So what is there to be joyful about? Knowing that success and
failure depend on conditions, the mind remains unmoved by the wind of joy, experiencing neither gain nor loss. This is to be in harmony with the Way. Therefore it is called the practice of adapting to conditions.
读书活动手抄报
Third, to ek nothing. Ordinary people, in their perpetual ignorance, crave and form attachments to everything, everywhere. This is called eking. The wi are awakened to the Truth, and choo reason over convention; even though their forms follow the law of causality, their minds are at peace and empty of effort. Since all existence is empty, there is nothing to be desired. Blessing and Darkness always follow each other. This long sojourn in
