Buddha-Dharma Pure and Simple 佛法真義 1 | 誠品線上

Buddha-Dharma Pure and Simple 佛法真義 1

內容簡介

內容簡介 In today's Buddhist sphere, numerous claims have been made on what the Buddha has taught. However, were they truly spoken by the Buddha? The Buddha-Dharma: Pure and Simple series is an exploration of over 300 topics, where Venerable Master Hsing Yun clarifies the Buddha's teachings in a way that is accessible and relevant to modern readers. Erroneous Buddhist views should be corrected, the true meaning of the Dharma must be preserved in order to hold true to the original intents of the Buddha. This first installment contains 52 articles on the topics of faith and doctrine, laying the foundation for readers to learn and practice in the Buddha's footsteps. Moreover, it also serves as an inspiration for practitioners to strive for Buddhahood and believe that "I am a Buddha."

作者介紹

作者介紹 Venerable MasterHsing Yun 主編：Editor-in-Chief:Venerable MiVenerable Master Hsing Yun is the founder of the Fo Guang Shan Buddhist Order. A Buddhist monk for over eighty years, he has dedicated his entire life to propagating the teachings of Humanistic Buddhism throughout the world.

產品目錄

產品目錄 About Venerable Master Hsing Yun Translator’s Introduction Preface 1. Faith 2. Thus Have I Heard 3. Listen Mindfully 4. Listening, Contemplation, and Practice 5. Taking Refuge in the Triple Gem 6. Upholding the Five Precepts 7. Understanding Precepts 8. Four Noble Truths 9. Noble Eightfold Path 10. Impermanence 11. Suffering 12. Emptiness 13. Non-self 14. Causes, Conditions, and Effects 15. The Meaning of Cause and Effect 16. Law of Cause and Effect Across the Three Time Periods 17. Karmic Rewards and Retributions 18. Twelve Links of Dependent Origination 19. Metaphors of Cyclic Existence 20. Six Sense Organs 21. Metaphors of the Mind 22. On Souls 23. Eight Winds 24. Remorse 25. Loving-Kindness and Compassion 26. Aspiration 27. Vow 28. Generosity 29. Precept 30. Patience 31. Diligence 32. Meditative Concentration 33. Prajna Wisdom 34. Who is the Buddha’s Mother? 35. Four Immeasurables 36. Four Universal Vows 37. Ten Vows of Samantabhadra Bodhisattva 38. Four Means of Embracing 39. The Uniquely Honored One 40. Ten Names of the Tathagata 41. Honored One Among Two-Legged Beings 42. Amitabha Buddha 43. Human Deification 44. Six Points of Reverent Harmony 45. Field of Merit 46. Empowerment and Deliverance 47. Four Dharma Realms 48. One is Many 49. Dharma Abode 50. Awakening 51. Rely on the Self, Rely on the Dharma 52. Dedication of Merit Notes Index

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自序 : Preface
The metaphors of three birds flying in the sky and three animals crossing the river have frequently been used in the Buddhist sutras to depict the notions of distance and depth perceived differently by different beings. Though the concept of distance within the vast sky is inherently non-existent, at the flap of their wings, an eagle, a pigeon, and a sparrow would span distances ranging from tens of miles to only a couple of miles, and merely a few yards depending on their varying abilities. As a result, the idea of distance is very different to these three birds.
In the same way, when an elephant, a horse, and a rabbit cross the river, the elephant’s enormous body enables it to tread across the riverbed and reach the far shore without difficulty, while the horse and rabbit, unable to reach the bottom of the river, will struggle as they swim across the river.
The Buddha-Dharma is like the deep ocean or the vast sky. While people may hold opinions on the differences in levels, there is no saying who is right or wrong, because different levels of faith and spiritual aptitude mean different levels of knowledge. There is no need to think highly of oneself. Which one are you when crossing the river? The elephant? The horse? Or the rabbit? Which one are you in the sky? The eagle? The pigeon? Or the sparrow? One must constantly self-evaluate.
The Buddha’s teaching is kind, compassionate, wise, and equal. However, how can we know we have truly understood the profundity of the teaching?
If one wants to know the length of a fabric or the weight of an object, one must measure or weigh it. Similarly, we need to measure and weigh the Dharma we think we have understood to know the depth of our faith. Otherwise, we are like a kindergartener who forcefully claims to be a university student, revealing our ignorance to everyone.
Is it possible for today’s Buddhists to explain the true meaning of Buddhism without going against the original intents of the Buddha? For example, the concept of heaven and hell is to encourage people to transcend and not regress in their spiritual cultivation. However, some ignorantly use the concept of hell to inflict fear upon devotees. Why not use the goodness of heaven as encouragement for the people?
There is also the issue of being grateful for the contribution and support devotees give to Buddhism. Often people say, “Amitabha Buddha will be grateful for your contributions.” Why are we asking Amitabha Buddha to help us express our gratitude? How can we push this responsibility away? Are we not the ones who should repay this kindness and contribution?
Suffering, the fundamental teachings of Buddhism, is a concept that should motivate us to endure hardships, to be hardworking, to train ourselves through austerities because adversity makes us stronger and better. Even a student needs to undergo a decade of education to achieve success and recognition. Hence, suffering makes our lives more meaningful. As the saying goes, “Out of the worst of the worst pains emerges the best of the best people.”

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內文 : Faith

Religious faith is regarded by the Chinese as a way of receiving blessings through prayer. Most Buddhists too, also fail to comprehend that true religious faith is built upon selfless compassion and detachment from form. Most do not realize that religious faith is based on right view, honesty, righteousness, and selfless dedication to helping others.
Speaking of faith, people often advocate the belief of “having a good heart is enough, and there is no need for religious faith.” However, why would any good heart reject religious faith? There are also people who take pride in being areligious and say, “I don’t believe in any religion. I have no faith.” However, when faced with adversity such as a business failure, a disappointing relationship, an existential crisis, or when tormented by pain and sickness, people naturally seek religious support. In particular, when a death in the family occurs, people often still reach out to a monastic to preside over the funeral. Thus, it can be said that the issues of life and death is not separate from religious faith.
Sima Zhongyuan, the renowned writer, once described himself during a public lecture as “a Buddhist at heart” despite being Catholic. He said that, in China, Buddhism is in everyone’s hearts regardless of their religious beliefs. With the custom of chanting Amitabha Buddha’s name or praying to Guanyin Bodhisattva in times of sickness and adversity handed down for thousands of years, it can be said that Buddhist faith is an inherent part of Chinese culture.
In fact, it matters not to the buddhas and bodhisattvas whether one believes in them or not. To them, they gain and lose nothing. However, it would be a true pity if a person lacks faith in themselves. Self-doubt in one’s ability, knowledge, and understanding all arise from a lack of self-belief.
A person who has faith in themselves is capable of committing wholesome deeds and has the strength to help others. Moreover, they are able to discern the wholesome from unwholesome and believe in their own capability and potential. Would that not be a meaningful life?
Certainly, the levels of faith can be likened to a school system that includes a primary school, secondary school, and university. Just as students complete their grade levels sequentially, faith has its own increments, beginning with a basic understanding and gradually progressing with each step.
Regarding the different levels of faith, I once said, “No faith is better than wrong faith, blind faith is better than no faith, and right faith is better than blind faith.” The basis of any religion should be established upon right faith that allows us to reap immeasurable benefits. Not only should one develop right faith, but one should also believe in a religion that allows one the freedom to do so. Particularly, it is best for everyone to have confidence and faith in themselves. Buddhism teaches that the most important faith is faith in oneself, to believe in one’s potential to attain Buddhahood and to be a good person. As such, is it not important to have faith in oneself?
Faith is like an ocean, would it not be wonderful to have a heart as boundless as the ocean? Faith is like treasures deep in the mountains. Is it not so, that the beautiful virtues of wisdom, repentance, benevolence, and righteousness that lie in one’s heart, also happen to represent faith? No matter who you are, do admit that you too have faith! Only with faith can life be whole and complete. Only with faith can spirituality and goals be sought. It is only through faith that transcendence and a greater self be found. Only in this way can one succeed in the future.

最佳賣點

最佳賣點 : In today's Buddhist sphere, numerous claims have been made on what the Buddha has taught. However, were they truly spoken by the Buddha?