One of the fundamental teachings is that all the constituent forms (sankharas) that make up the universe are transient (Pali: anicca), arising and passing away, and therefore without concrete identity or ownership (atta). This lack of enduring ownership or identity (anatta) of phenomena has important consequences for the possibility of liberation from the conditions which give rise to suffering. This is explained in the doctrine of 12-links of dependent origination.
The concept emptiness (sunyata) of form (Pali: rūpa), an important corollary of the transient and conditioned nature of phenomena, is one of the most discussed themes. Reality is seen, ultimately, in Buddhism as a form of ‘projection‘, resulting from the fruition (vipaka) of karmic seeds (sankharas). The precise nature of this ‘illusion’ that is the phenomenal universe is debated among different schools.
释迦牟尼世尊于菩提树下睹明星悟道之际，世尊云：“奇哉奇哉，一切众生，皆具如来智慧德相，但因妄想执着，不能证得，若离妄想，一切智，自然智，即得现前。”
世尊说众生皆具如来智慧德相，这智慧德相是什么呢?原来智慧德相，就是万德万能的佛性。
佛性又称真如、自性、常住佛性、妙真如性、真如实相等。
名称虽然不同，实际上是一个东西，它就是我们各人原具的本性。
妄想：由虚妄不实之心而产生的意念。
分别：没有超越二元对立世界观点时对事物的看法。比如有你我、美丑。。。等观念。
执著：指有所求的想法和行为。是指没有除去功利之心的境界。修行人必须以无为之心行有为之事，则可除去执著之病。
The teaching of Shakyamuni Buddha constitutes a method by which people can come out of their condition of suffering through developing an awareness of reality (see mindfulness). Buddhism thus seeks to address any disparity between a person’s view of reality and the actual state of things. This is called developing Right or Correct View (Pali: samma ditthi). Seeing reality as-it-is is thus an essential prerequisite to mental health and well-being according to Buddha’s teaching. Our suffering start from pursuing the wrong things (mental illusions stimulated by outside contacts through eye, ear, nose, tongue, body, mental thought). The karma seed of greed, aversion, ignorance, bias, bigotry is triggers by circumstances/situations, leading to our wrong thought, wrong actions in reaction to the illusory nature of reality. These result in new/more pain/suffer (karma). Letting go is to get rid of our discrimination caused by the duality, our clinging to gains and losses, and our attachments to outside objects.
The Heart Sutra translated by Master Thick Nhat Hanh presented the Insight that Brings Us to the Other Shore:
Avalokiteshvara
while practicing deeply with
the Insight that Brings Us to the Other Shore,
suddenly discovered that
all of the five Skandhas are equally empty,
and with this realisation
he overcame all Ill-being.
“Listen Sariputra,
this Body itself is Emptiness
and Emptiness itself is this Body.
This Body is not other than Emptiness
and Emptiness is not other than this Body.
The same is true of Feelings,
Perceptions, Mental Formations,
and Consciousness.
“Listen Sariputra,
all phenomena bear the mark of Emptiness;
their true nature is the nature of
no Birth no Death,
no Being no Non-being,
no Defilement no Purity,
no Increasing no Decreasing.
“That is why in Emptiness,
Body, Feelings, Perceptions,
Mental Formations and Consciousness
are not separate self entities.
The Eighteen Realms of Phenomena
which are the six Sense Organs,
the six Sense Objects,
and the six Consciousnesses
are also not separate self entities.
The Twelve Links of Interdependent Arising
and their Extinction
are also not separate self entities.
Ill-being, the Causes of Ill-being,
the End of Ill-being, the Path,
insight and attainment,
are also not separate self entities.
Whoever can see this
no longer needs anything to attain.
Bodhisattvas who practice
the Insight that Brings Us to the Other Shore
see no more obstacles in their mind,
and because there
are no more obstacles in their mind,
they can overcome all fear,
destroy all wrong perceptions
and realize Perfect Nirvana.
“All Buddhas in the past, present and future
by practicing
the Insight that Brings Us to the Other Shore
are all capable of attaining
Authentic and Perfect Enlightenment.
“Therefore Sariputra,
it should be known that
the Insight that Brings Us to the Other Shore
is a Great Mantra,
the most illuminating mantra,
the highest mantra,
a mantra beyond compare,
the True Wisdom that has the power
to put an end to all kinds of suffering.
Therefore let us proclaim
a mantra to praise
the Insight that Brings Us to the Other Shore.
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!”
Life exists in the present, or nowhere at all, and if you cannot grasp that you are simply living a fantasy. Practice Buddhism is the process of repentance/purification and return to our original nature – the Buddha Nature. According to Master Thick Nhat Hanh, Oneness of body and mind is the fruit of practice that you can get right away—you don’t have to wait. He said,
When you wake up in the morning, you already can experience your interbeing (interconnectedness) with your bed, your blankets, your sheets, your pillows and your partner (if you have one). Each of these items and people are connected to you in a deep way. The company that manufactured the bed had to obtain their raw materials from many places and hire many people to produce the bed. The sheets may have partially come from cotton that had be picked, sent to market, spun into cloth and sewn into sheets and pillow case. Many people and processes were involved in this step
Your blankets may be made of wool and you are therefore connected with the sheep, the farmer and everyone and everything else that brought the blanket into your house. If you went to the store to buy the blanket, how many people and things were you connected to in acquiring the blanket?
…….
Spiritual practice is not just sitting and meditating. Practice is looking, thinking, touching, drinking, eating, and talking. Every act, every breath, and every step can be practice and can help us to become more ourselves.
The quality of our practice depends on its energy of mindfulness and concentration. I define mindfulness as the practice of being fully present and alive, body and mind united. Mindfulness is the energy that helps us to know what is going on in the present moment. I drink water and I know that I am drinking the water. Drinking the water is what is happening.
Mindfulness brings concentration. When we drink water mindfully, we concentrate on drinking. If we are concentrated, life is deep, and we have more joy and stability. We can drive mindfully, we can cut carrots mindfully, we can shower mindfully. When we do things this way, concentration grows. When concentration grows, we gain insight into our lives.
Once people get the basic, there are two sutras in Buddhism that can elevate our wisdom: Surangama Sutra, and Lotus Sutra.
For over one thousand years, the Surangama Sutra has been held in great esteem in the Mahayana Buddhism, especially in Zen Buddhism. Theoretically speaking, this sutra contains teachings ranging from emptiness, Buddha-nature, to Vajrayana. From the practical aspect, it teaches about the Surangama Samadhi, which is associated with complete enlightenment, and also teaches practitioners how to avoid dangers that may be encountered when absorbed in meditation. One version is translated by Buddhist Text Translation Society with Excerpts from the Commentary by the Venerable Master Hsüan Hua. Another version is translated by Charles Luk and comes with a commentary by Ch’an Master Han Shan.
Hailed as the King of all Sutras, the Lotus Sutra is the symbolism of Supreme Perfect Enlightenment for it focuses on the essence of the Buddha’s teachings: complete liberation of suffering through attaining Buddhahood quickly. Hence, the Lotus Sutra is the veritable beacon of hope for people who wish to live with peace, happiness, and dignity. Lotus Sutra by Buddhist Text Translation Society has present us this great sutra.
