Shared by Lama Lotuschef蓮厨喇嘛分享
in taoism - one practice the body 道家修身
in buddhism - one practice the Heart 佛家修心
So Heart is the Mind! 心就是思维
GM said visualization is all dependent on the Mind 师尊说过观想全靠思维
thats your heart lol 那就是心
when you don‘t look for complicated stuff, thinking difficult means the real thing, the simple stuffs are the true gems
当你不寻找复杂的，认为复杂等于真实，简单的才是珍宝
From page 75 - 77
✦✦ 8 ✦✦
Showing how to recognize what is not true practice: five things that are useless.
Son, there are five things that are useless.
These five refer to what is not true Dharma: if you follow them, they will lead to your ruin.
No need to say you are interested in the Dharma if you have not turned your mind away from samsara.
Unless you feel deep down that samsara is a pit of burning coals, there is no point in saying, “I am practicing the Dharma, I am meditating, I am deep in samadhi.”
Without that profound conviction, you can only go in the opposite direction to the Dharma.
Even if your practice leads to your gaining a good reputation, it will be completely in vain.
If everything you do is for this life alone, you will not accomplish the Dharma.
With this sort of attitude it is impossible to practice the Dharma properly.
You will simply get involved in things like protecting your relatives and friends and getting rid of your enemies; your life will run counter to the Dharma.
Dharma and worldly activities are like fire and water.
If you practice the Dharma genuinely, you cannot help giving up worldly activities.
On the other hand, if you devote yourself to worldly activities, you will never be able to practice the Dharma properly.
So cultivate a deep desire to abandon the things of this world and a strong determination to practice
Dharma.
To practice the genuine Dharma, you have to counter attachment to samsaric perceptions.
The root of our repeatedly taking birth in samsara is the alternating desire and loathing we have for the objects of the five senses—forms, tastes, smells, sounds, and physical sensations—together with the perceptions our eight consciousnesses hold of these sense objects.
When we feel attachment or, conversely, aversion to the experiences of the five senses, we sow
the seed for rebirth in samsara.
It all starts with attachment.
If we had no attachment, there would be no reason for aversion.
Because we are strongly attached to ourselves and to what is ours—our friends and relatives, our belongings, and so on—we feel aversion to anyone who might harm us or anything that is ours.
But without attachment in the first place, there would be no aversion.
Once attachment and aversion are present, however, we feel well-disposed to those who are good to us and we want to retaliate when people hurt us.
Once our minds are dominated by attachment and aversion, any intention to practice the Dharma is eclipsed, so it is important to gain realization of emptiness.
A genuine practitioner does not have this attachment to relatives and possessions, neither does he feel any aversion for enemies.
Unless you are free from this, emptiness is no more than a word, it is quite useless.
If everything you do is for this life alone, you will not accomplish the Dharma.
With this sort of attitude it is impossible to practice the Dharma properly.
You will simply get involved in things like protecting your relatives and friends and getting rid of your enemies; your life will run counter to the Dharma.
Dharma and worldly activities are like fire and water.
If you practice the Dharma genuinely, you cannot help giving up worldly activities.
On the other hand, if you devote yourself to worldly activities, you will never be able to practice the Dharma properly.
So cultivate a deep desire to abandon the things of this world and a strong determination to practice
Dharma.
When we feel attachment or, conversely, aversion to the experiences of the five senses, we sow
the seed for rebirth in samsara.
It all starts with attachment.
If we had no attachment, there would be no reason for aversion.
Because we are strongly attached to ourselves and to what is ours—our friends and relatives, our belongings, and so on—we feel aversion to anyone who might harm us or anything that is ours.
But without attachment in the first place, there would be no aversion.
This leads to a multitude of actions, which are the activities of samsara.
No need to meditate on emptiness if you have not countered attachment to the things you perceive.
Meditation on emptiness implies a state like space.
There is no occasion for thoughts like “I,” “mine,” “my body,” “my mind,” “my name,” or “my
belongings.”
This sort of clinging has no place in meditation on emptiness.
So if you have thoughts like “my possessions” and so on, there is no way your meditation and practice can be genuine.
Meditation on emptiness implies a state like space.
There is no occasion for thoughts like “I,” “mine,” “my body,” “my mind,” “my name,” or “my
belongings.”
This sort of clinging has no place in meditation on emptiness.
So if you have thoughts like “my possessions” and so on, there is no way your meditation and practice can be genuine.
One meditates on emptiness in order to release one’s clinging, believing that things truly exist.
A genuine practitioner does not have this attachment to relatives and possessions, neither does he feel any aversion for enemies.
No need to practice meditation if you do not turn your mind away from desire.
To say “I meditate” and at the same time still have an ordinary mind with desire and attachment will give no result.
Great meditators who end up sidetracked by village ceremonies risk dying as ordinary men.
Practitioners who have meditated in mountain retreats for a few years are often taken by ordinary folk to be very advanced meditators and many of them begin to believe the fools who speak of them as great meditators who have reached a high level of realization.
They start accepting offerings and reverence from people, and they grow rich.
They end up spending their time going from one village ceremony to another and behaving in a completely worldly way.
This is no use at all.
No need for fine words if you have not assimilated the meaning yourself.Practitioners who have meditated in mountain retreats for a few years are often taken by ordinary folk to be very advanced meditators and many of them begin to believe the fools who speak of them as great meditators who have reached a high level of realization.
They start accepting offerings and reverence from people, and they grow rich.
They end up spending their time going from one village ceremony to another and behaving in a completely worldly way.
This is no use at all.
If you want to practice the Bodhisattva path, whatever you do—be it a single prostration, one circumambulation, or just one recitation of the mani—you must do it for the sake of all sentient beings, with the wish that they all attain enlightenment.
This is the true practice.
On the other hand, practicing without such an attitude, mainly to become rich and happy and
to achieve greatness in this life, while saying nice things and speaking as if one were a great Bodhisattva working for the benefit of others, is pointless.
There are many who are fooled by smart talk about the view, so hit the crucial point of the natural state.
to achieve greatness in this life, while saying nice things and speaking as if one were a great Bodhisattva working for the benefit of others, is pointless.
There are many who are fooled by smart talk about the view, so hit the crucial point of the natural state.
Dear all.
I hope you can pick up what we intend to share here.
Please refer to :
Hahaha!
Were you one of those fooled by Disciplines as applied by certain Sentient Administrative Bodies, when they USE "Buddha's Disciplines" to penalised you?
Listen only to GM please.
For Disciplines is meant to be a Guide to Cultivators & NEVER To Threaten Punishment!
Cheers all
Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef
Edited from Notes of Lotuschef
Related Posts:
No comments:
Post a Comment