Buddha-Dharma: Pure and Simple New Edition 佛法真義 1-3 (3冊合售) | 誠品線上

佛法真義

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 these teachings truly spoken by the Buddha? The Buddha-Dharma: Pure and Simple New Edition 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, and the true meaning of the Buddha must be preserved to hold true to the original intents of the Buddha.

作者介紹

作者介紹 About Venerable Master Hsing Yun Venerable Master Hsing Yun (1927–2023) was born in Jiangsu Province, China. He studied at various renowned Buddhist institutions such as Qixia Vinaya College and Jiaoshan Buddhist College. Soon after his arrival in Taiwan in 1949, he became the chief editor of Human Life, a Buddhist magazine. In 1952, his efforts in establishing Buddhist Chanting Association strengthened the foundation for his subsequent endeavors in the promotion of the Dharma. Venerable Master founded Fo Guang Shan Monastery in 1967, with the primary goal of promoting Humanistic Buddhism through Buddhist education, culture, charity, and propagation of the Dharma. Since then, over two hundred branch temples have been established in major cities around the world. He has also set up art galleries, libraries, publishing houses, bookstores, mobile clinics, Buddhist colleges, and universities including: University of the West, Fo Guang University, Nanhua University, Nan Tien Institute, and Guang Ming College. In 1977, the Fo Guang Tripitaka Editorial Board was formed to compile the Fo Guang Buddhist Canon and the Fo Guang Dictionary of Buddhism. Many other works on Buddhism have also been published. Venerable Master Hsing Yun has dedicated his life to propagating Humanistic Buddhism. As a global citizen, he fostered “joy and harmony,” “oneness and coexistence,” “respect and tolerance,” and “equality and peace” throughout the world. When he founded the Buddha’s Light International Association in 1991 and was elected president of its world headquarters, he was closer to realizing the ideal of having “the Buddha’s light shining throughout the three thousand realms, and the Dharma water flowing across the five continents.”About the Fo Guang Shan Institute of Humanistic Buddhism Founded in 2013 by Venerable Master Hsing Yun, the Fo Guang Shan Institute of Humanistic Buddhism pursues the objectives of propagating the Buddha’s teachings and the Venerable Master’s thoughts on Humanistic Buddhism. The Institute endeavors to recruit experts and nurture scholars of Buddhism, gather ancient and contemporary editions of the Buddhist Canons, as well as compile the complete works of Venerable Master Hsing Yun. Through the Center of International Affairs, the Institute translates the works of the Venerable Master and holds the annual Symposium on Humanistic Buddhism, in addition to other international academic forums, welcoming outstanding scholars and youths from around the world to study Buddhism.

產品目錄

產品目錄 VOLUME 1About Venerable Master Hsing YunTranslator’s IntroductionPrefaceSPECIAL TRIBUTEAn Honest Revelation—An Open LetterPART 1: BUDDHIST DOCTRINES1. Taking Refuge in the Triple Gem2. Upholding the Five Precepts3. Generosity4. Precepts5. Patience6. Diligence7. Meditative Concentration8. Prajna Wisdom9. Loving-Kindness and Compassion10. Suffering11. Emptiness12. Impermanence13. Non-self14. Middle Path15. The Four Elements Are Not Empty16. Four Noble Truths17. Four Immeasurables18. Four Means of Embracing19. Four Reliances20. Four Dharma Realms21. Four Universal Vows22. The Law of Cause and Effect Across the Three Time Periods23. Twelve Links of Dependent Origination24. Nirvana25. The Path to Liberation26. Bodhi Mind27. Absolute Emptiness28. Affliction is Bodhi29. One is Many30. Motion and Stillness are One31. Listening, Contemplation, and Practice32. Transforming Cognitive Knowledge into Prajna Wisdom33. Across All of Time and All of Space34. Understanding “Essence, Attribute, and Influence”35. Equality36. Faith37. Aspiration38. Remorse39. Repentance40. Vow41. Dedication of Merits42. Causes, Conditions, and Effects43. Dharma Gate of Non-Duality44. Thus Have I Heard45. Dual Cultivation of Merit and Wisdom46. Old Age, Sickness, Death, and Rebirth47. Transcending Birth and Death48. Buddha’s Light Verse49. The Uniquely Honored One50. Giving of Fearlessness51. Honored One Among Two-Legged Beings52. Amitabha Buddha53. Who is the Buddha’s Mother54. Metaphors of Cyclic Existence55. Rely on the Self, Rely on the Dharma56. Listen Mindfully57. Believe, Accept, and Uphold the Dharma58. Equality in Giving and Receiving59. Noble Eightfold Path60. Eight Winds61. Six Points of Reverent Harmony62. Dharma Abode63. A Drop of Water64. Metaphors of the Mind65. The Mind as a Factory66. Ordinary Mind67. No Truth Beyond the Mind68. Expedient Means69. Awakening70. Three Acts of Goodness71. Four Givings72. Six Sense Organs73. Cultivation74. Divine Connection75. Letting Go76. Giving and Receiving77. Field of Merit78. Wealth79. The Ten Vows of Samantabhadra Bodhisattva80. Four Advices from Four Sutras81. Four Small Things Not to be Taken Lightly82. Master Daosheng Expounds the Dharma83. Beyond Words84. The Small Matters of Birth and Death85. Understanding Precepts86. Understanding Patience87. The Meaning of Cause and Effect88. Ten Names of the Tathagata89. Understanding Austerities90. Transcending Desire91. Destiny and Causes and Conditions92. Blessings and Elimination of Karma93. Empowerment and Deliverance94. Queries and Conceptual Proliferation95. Karmic Rewards and RetributionsNotesIndexVOLUME 2SECTION 1: BUDDHIST DOCTRINES96. Genetic Modification97. Unrighteous Generosity98. Improper Reliances99. Húshuō Bādào100. Human Deification101. On SoulsSECTION 2: BUDDHIST PHILOSOPHY AND THOUGHT1. Buddha, Where are You?2. Practice the Buddha’s Way3. I Am a Buddha4. Each and Every Buddha Walks on the Same Path5. Oneness and Coexistence6. Global Citizen7. Great Nirvana8. Pick Up and Let Go with Perfect Ease9. Sudden and Gradual Enlightenment Are As Equals10. Gender Equality11. The Importance of Equality12. Stages of Aspiration13. Understanding Generosity14. Taking Refuge15. Five Harmonies16. Seven Admonishments17. Joy18. Auspiciousness19. Shine with Light20. Relics21. Austerities22. Stick and Shout23. Idolization24. Chan Associates25. Never Disparage26. Martyrdom27. Repayment of Kindness28. Eliminating Calamity and Hindrances29. Dharma is Our Home30. Who Am I?31. Solving Our Own Problems32. I am Among the Multitude33. Having By Not Wanting34. Give Others Causes and Conditions35. Reciprocal Donation36. Be Your Own Mentor37. Who is the God of Wealth?38. Where There is the Dharma, There is a Way39. Being Used by Others Shows One’s True Worth40. Never Forget One’s Initial Aspirations41. The Beauty in Enjoyment42. Do What is in Accordance with the Buddha43. Keeping Money in the Hands of Devotee44. Half-and-Half45. Keeping People in Mind46. What is the Value of Life?47. Infinite Life48. Think Outside the Box49. Unreasonableness and Unfeelingness50. Every Day is a Good Day51. A Step Back is a Step Forward52. Monastics are Without Families53. The Triple Gems of Religion: Each Father to Their Own54. Heaven, Earth, Humanity55. Filial Piety56. Befriending Illness57. Three Parts Guidance, Seven Parts Friendship58. Legacy59. Indestructible Diamond60. Dispel What is Wrong and Reveal What is Right61. Original and Manifested Bodies62. Fortune-Telling Sticks and Dharma Words63. Faith Or Fear64. The Act and the Intention of Killing65. Life-Releasing or Life-Ending66. Buddhism and Politics67. Buddhism and Environmental Preservation68. Environmental and Spiritual Preservation69. Profound Discussion and Practical Actions70. Prajna and Wisdom71. Ten Sramanera Precepts72. Eight Garudharmas73. Mahayana Buddhism is Not Spoken by the Buddha74. Is it the Age of Declining Dharma When Lay Buddhists Teach?75. Can Plants Become Buddhas?76. Will Hell Be Emptied?77. Significance of the Attendance List in the Amitabha Sutra78. Recognizing Chan Master Shenxiu79. Recognizing Mazu80. Underground Palaces81. Eighteen Arhats82. Kim Gyo-gak83. Eight Groups of Heavenly Beings84. Sacrificing Body and Flesh to Feed Eagles and Tigers85. Not Going Against the Will of Others86. Aligning the Eyes, Nose, and Chest87. Eminent Masters are Born from Austerities88. Song of the Ten Practices and Cultivations89. To Whom the Chants Are Offered?90. We Need Three Homes91. A Temple is Like a Gas Station92. Recording the History of Devotees93. Age for Renunciation94. A Monastic’s Possessions95. Renunciation in Youth or Adulthood96. New Ways of Dharma Propagation97. Buddhist Anthem98. Crisis Awareness99. Organ Donation100. Hospice Care101. Legend of the White SnakeNotesIndexVOLUME 3SECTION 3: BUDDHIST CULTURE AND TRADITION1. Did the Buddha Express Anger?2. Does Arhats Commit Killing, Stealing, and Sensual Conduct?3. Where are Heaven and Hell Found?4. Was the Sixth Patriarch Illiterate?5. Where Can Mentors Be Found?6. Where Does One Abide?7. Types of Faith8. Significance of Short-Term Monastic Retreat9. Significance of the Buddhist Flag10. Buddha Selection Court11. Supernatural Powers12. Spiritual Retreat13. Consecration Ceremony14. First Incense, First Bell, and First Drum15. Light Offering16. Joined Palms17. Prostration18. Formal Meal19. Making Offerings20. No Eating After Noon21. Alms Procession22. Blessed with Merit23. Renunciation24. Most Venerable25. Guest Receptionist26. Dharma Friend27. Dharma Protector28. The Merits of Rejoicing in Others’ Virtues29. The Essence of Offering to the Sangha30. The Benefits of a Vegetarian Diet31. Rebirth32. Deities33. Ghosts34. Unhuman35. Young Boy and Young Girl36. Caigu and Shigu37. Bodhisattva and Volunteer38. Avalokitesvara39. Mahasattva40. Cloud and Water Practices41. Skillful Teachings42. Ten Hardships of the Buddha43. Three Meetings Beneath the Dragon-Flower Tree44. Eradicating Calamities and Obstructions for Yasodhara45. Hong Kong Was Developed by Buddhist Monastics46. The Original Journey to the West47. Roaming Jianghu48. Misty-Minded49. Beauty50. Four Kinds of Comportment51. To Speak Gently and Steadily52. Haiqing and Changshan53. Siksamana54. Sickbay55. The Foremost Scripture56. Karmic Debt57. Neither Aging nor Decaying58. A Sesame Seed and a Grain of Wheat59. Renouncing and Disrobing60. Tudigong 61. Modern-day Bodhisattvas62. Zhao Puchu Bodhisattva63. Yang Renshan BodhisattvaSECTION 4: BUDDHIST ENDEAVORS1. Reforming and Revitalizing Buddhism2. Substituting the Vinaya with Pure Regulations3. Reforming the Monastic System4. On the Vinaya5. Improving the Five Sessions of Daily Practices6. Formalities in Life7. Celebrations of the Triple Gem8. Buddhist Exam9. Lay Dharma Lecturer10. Fo Guang Family Gathering11. Spring Couplets12. Buddhist Wedding13. Water Drop Teahouse14. Significance of the Million-Member Fundraising Campaign15. Short-Term Monastic Retreat16. Rains Retreat17. Itinerant Practice18. Traveling to Learn19. Pilgrimage20. Personal Practice21. Collective Cultivation22. Devotees Assembly23. Dharma Service24. Building Affinities25. Foundation Laying Ceremony26. Eternal Lamp27. Evening, Midnight, and Late Night28. Water and Land Dharma Service29. Eight Precepts Retreat30. Six Uposatha Days31. The Fifty-Three Visits32. Dharma Propagation Through Arts and Culture33. Buddhist Endeavors Through Sounds and Music34. Advancing Education in Temples35. Endeavors for Dharma Propagation36. Religious Legislation37. Buddhism and Physical Activity38. Buddhist Architecture39. Master and Disciple40. The Importance of Passing Down Legacy41. Mutual Praise Between Monastics42. Between Country and ReligionNotesIndex

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內文 : 譯者序 Translator’s Introduction

Buddha-Dharma: Pure and Simple by Venerable Master Hsing Yun, the Founding Master of Fo Guang Shan, is a profound exploration of Buddhist teachings that seeks to distill the essence of the Buddha’s wisdom into clear and accessible language. The original 307-article, three-volume Chinese edition was published in 2017. In 2019, 50 articles were translated into English and published as the first installment, well-received as a 21st-century guide to Humanistic Buddhism. The following five installments were consequently released from 2020 to 2023, offering a Dharma guide during the COVID-19 pandemic. This year, in memory of Venerable Master Hsing Yun, we are releasing a revised edition with articles arranged in their original Chinese three-volume format.

This collection includes a special addition of the Venerable Master’s “An Honest Revelation—An Open Letter,” which details the final words of a 90-year-old monk devoted to Humanistic Buddhism and service to all sentient beings. It is followed by individual articles divided into four sections: (1) Buddhist doctrine, providing insight into fundamental Buddhist teachings; (2) Buddhist philosophy and thought, encouraging readers to contemplate the connection between Buddha-Dharma and living, and inspiring them to integrate the Dharma into everyday life; (3) Buddhist culture and tradition, taking readers a look into Buddhism’s rich 2500-year history; and (4) Buddhist endeavors, illustrating ways practitioners can embody the bodhisattva spirit and participate in Buddhist activities.

Certain articles describe issues specific to Indian or Chinese Buddhism. To assist in the reading experience, terminology that does not translate well into English is kept in either romanized Sanskrit or Chinese pinyin. Furthermore, the Notes section provides additional elaboration on these practices, literature, individuals, rituals, or traditions. An Index is also provided at the end of each volume for quick research based on key terms.

The Venerable Master believed that the legacy of the Buddha’s teachings must be shared and preserved through cultural and educational endeavors. Since his passing on February 5, 2023, we hope to continue honoring his profound wisdom and deep compassion by translating and publishing his writings. May Buddha-Dharma: Pure and Simple New Edition be a beacon on your journey in learning and practicing the Dharma.



Venerable Miao Guang
Editor-in-Chief
July 2024

1. Taking Refuge in The Triple Gem

The Triple Gem—Buddha, Dharma, and Sangha—is the core of Buddhist faith, a spiritual wealth that transcends all worldly wealth.

The Buddha is the founder, Dharma is the truth, and Sangha is the teacher. All three are important conditions for sentient beings to attain liberation. Parables in the sutras refer to the Buddha as a good doctor, the Dharma as the wondrous cure, and Sangha as the caregivers. Only by having all three can a patient be healed. Likewise, in life, only by relying on the power of the Triple Gem can one be free from suffering and obtain happiness. Only then can one be at perfect ease and find liberation.

The Buddha is like the light that nurtures all beings. Light shines, warms, and allows life to mature. Light drives away darkness and fear. Sunlight brings warmth and allows plants to grow. Similarly, the Buddha’s light illuminates the mind. Taking refuge in the Buddha is like building a power station in one’s mind that continuously generates wholesome qualities of loving-kindness, wisdom, and faith.

The Dharma is like the water that nourishes all beings. Water cleanses, eradicating defilements and karmic hindrances. Water quenches thirst and allows plants to thrive, thus enabling one’s well-being and growth. Taking refuge in the Dharma is like building a waterworks in one’s mind that nourishes the body and mind, cleansing away afflictions and defilement.

The Sangha is like a field, enabling the planting of merit and virtue. The Sangha is a teacher and a wholesome friend. For example, Avalokitesvara Bodhisattva, Maitreya Bodhisattva, Ksitigarbha Bodhisattva, and eminent masters are all teachers who educate, guide, and pass down knowledge. The Sangha serves and offers all beings convenience. Taking refuge in the Sangha is like owning many fields within which crops can grow into bountiful harvests, and upon which buildings can be constructed to enhance urban development.

While worldly treasures make life more comfortable, the Triple Gem is a spiritual treasure that brings peace, happiness, liberation, and ease. It can be likened to an elderly person finding support from a walking stick, or children calling out to their parents for safety from danger. Similarly, one finds safety from adversity through the power of contemplating the Triple Gem even when not in their presence. Simply being mindful of the Triple Gem brings power to the mind.

To truly take refuge in the Triple Gem, one begins with taking refuge in the Original Triple Gem, then advances to the Abiding Triple Gem, and lastly takes refuge in the Intrinsic Triple Gem. The Buddha said that all sentient beings possess the buddha-nature. By taking refuge in the Triple Gem, one takes refuge in oneself. As said in the sutras, the mind, the Buddha, and all sentient beings are all one and the same. Therefore, one must be respectful and have faith in the Triple Gem to reap the benefits.

Although taking refuge in the Triple Gem does not constrain one to the precepts, a sense of faith is itself a precept. Faith represents one’s mind and character, which should never be infringed upon.

Taking refuge in the Triple Gem is not only about recognizing a master but also having faith in oneself and to take refuge in one’s intrinsic nature. It is to practice self-discipline and self-respect through following the Buddha’s teachings on basic human morality and to uphold fundamental values of ethics. This can be done by practicing right action, right speech, and right mindfulness, as well as the Three Acts of Goodness: do good deeds, speak good words, and think good thoughts. In this way, one’s physical, verbal, and mental karma is purified. Such is the true meaning of taking refuge in the Triple Gem.
2. Upholding the Five Precepts

Despite different opinions on the teachings of the Buddha, every school and sect of Buddhism adheres strictly to the precepts as laid down by the Buddha.

A Buddhist observing the precepts is like a student following school rules, or a citizen abiding by the law. The only difference is that school rules and a nation’s laws are externally enforced rules, while Buddhist precepts are inner values of self-discipline.

Taking refuge is the first step to learning Buddhism, whereas upholding the Five Precepts is faith in practice. The essence of precepts is to not infringe upon others. By doing so, one’s Three Karmas—physical, verbal, and mental karma—can be purified. Therefore, precepts are the foundation of all wholesome practices. Upholding the Five Precepts enhances one’s faith and wisdom, gives rise to merit, and strengthens one’s practice. This strength prevents unwholesome conduct and wrongdoing from arising. One will also be respected by others and coexist in harmony with all.

The Five Precepts are:

1. Refrain from Killing
This mainly refers to not violating human life and respecting people’s right to life. Though Buddhism does not enforce a vegetarian diet, one should not kill other beings carelessly. As the saying goes, “You are urged not to shoot the spring birds, for the nesting babies await their mother’s return.” Therefore, to refrain from killing is to not violate or harm lives, and to evolve from advocating “human rights” to “the right to life.”

2. Refrain from Stealing
This refers to not illegally taking possession of others’ properties, namely, taking without permission. The property of others should be respected. Taking things without permission, instructing someone else to do so, or delighting upon seeing such action are all considered inappropriate. Furthermore, opportunism, corruption, embezzlement, misusing public funds, operating illegal businesses, and fraud are considered unacceptable illegal proceeds in Buddhism.

3. Refrain from Sexual Misconduct
This refers to refraining from being involved in extramarital relationships, which bring misfortune to families and upset the order of society. Therefore, refraining from sexual misconduct means respecting the body, reputation, and integrity of others. Not only will families be happy, societies and nations shall also be stable and harmonious.

4. Refrain from Lying
This refers to refraining from harsh, divisive, flattering, or dishonest speech. Gossip and slander that damage another’s reputation, sabotage the good intentions of others, or result in grave harm are considered lying. Therefore, refraining from lying means respecting the reputation and credibility of other people.

5. Refrain from Intoxicants
As a general rule, this refers to not partaking of substances that harm one’s health or impair one’s judgment. For example, a drug like morphine not only harms the body and mind, it also corrodes one’s reputation, wealth, and affinities with others. Alcohol is a stimulant that poisons the body and mind when taken in excess. Therefore, to refrain from intoxicants is to respect the health and intelligence of oneself and others.

最佳賣點

最佳賣點 : In today’s Buddhist sphere, numerous claims have been made on what the Buddha has taught.

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