Zen buddhist teachings youtube,html change font size mid sentence,the secret power of universe youtube - Downloads 2016


Coming around a bend, they met a lovely girl in a silk kimono and sash, unable to cross the intersection. Here are some original wallpaper digital artworks that include excerpts of the individual sutra you can download. Buddha laid down the eightfold path for his followers and enunciated that by following this path, they could put an end to their suffering. This eightfold path, as laid down by Buddha, helps an individual attain the state of Nirvana by freeing him from attachments and delusions and thereby helping him understand the innate truth of all things.
Buddha laid great emphasis on implementing the teachings since a higher level or existence can be attained only by putting translating thoughts into actions.
Buddha asks his followers to speak truth, to avoid slander and malicious gossip and to refrain from abusive language. By laying down this guideline, Buddha advises his followers to earn their bread and butter righteously, without resorting to illegal and nefarious activities. Buddha believed that human nature imposes undue restrictions on the mind at times, causing a person to harbor ill thoughts. The Right Mindfulness, together with the Right Concentration, forms the basis of Buddhist meditation.
It refers to the ability of the mind to see things as they are without being led astray by greed, avarice, anger and ignorance. Encouraging Words is a collection of short talks and brief essays that Aitken Rashi has offered his students at meditation retreats during the past two decades.
Part of the Animal Scrolls attributed to Buddhist abbot Toba Sojo, Kozan-ji, Kyoto, Japan, 12th century. Harsh words that can cause distress or offend others should also be avoided while also staying clear of mindless idle chatter which lacks any depth. He does not expect his followers to exploit other human beings or animals or to trade in weapons or intoxicants. So we have to train our mind to think in the right direction, if we wish to become better human beings. By proposing this, Buddha suggests his followers to focus mentally on their emotions, mental faculties and capabilities while staying away from worldly desires and other distractions.


They are arranged according to themes central to all spiritual seekers -- attention, emptiness, coming and going, diligence, death and the afterlife, the sacred self, and the moral path. He wanted his followers to see and to understand the transient nature of worldly ideas and possessions and to understand that they can attain salvation only if they practiced the right karma.
Once we gain control over our thoughts and replace the unpleasant ones with positive ones, we shall be moving in the right direction.
Needless to add, this is the most vital of all the aspects stated in the Noble eightfold path since without proper meditation, an individual cannot move on to a higher level of well being.
Aitken provides guidance on pursuing religious practice in a lay context, "re-casting the Dharma to include women, jobs, and family." He also charts his own quest to develop a set of moral codes in keeping with Buddhism's basic precepts and honoring the enormous ethical challenges faced in the twentieth century.
To have the Right Intention or the Right Thought, a person should be aware of his purpose or role in life and is studying the teachings of Buddha.
Ryokan caught up with him: a€?You may have come a long way to visit me, and you should not return empty handed. Bodhidharma is alleged to have come from south India to south China around 527 CE and to have visited Emperor Wu-di, founder of the Liang dynasty at Nanjing and one of Buddhisma€™s greatest all-time patrons in China. Emperor Wu then asked the enigmatic Indian sage how much karmic merit he, the emperor, had accumulated by building monasteries, ordaining monks, sponsoring translations and copies of scriptures and making Buddhist art-images. He finally hacked off his own left forearm and presented it as a demonstration of his sincere aspiration for complete enlightenment.
Several mouths were flapping!a€? THE RIVER Two Zen monks, Tanzan and Ekido, traveling on pilgrimage, came to a muddy river crossing.
There they saw a lovely young woman dressed in her kimono and finery, obviously not knowing how to cross the river without ruining her clothes. Without further ado, Tanzan graciously picked her up, held her close to him, and carried her across the muddy river, placing her onto the dry ground. And here Ekido could no longer restrain himself and gushed forth his complaints: a€?Surely, it is against the rules, what you did back therea€¦.
Are you still carrying her?a€? (Based on an autobiographical story by Japanese master Tanzan, 1819-1892) DROP IT A young monk brought two potted plants into the monasterya€™s garden while the Zen master looked on.
Kneeling closest to him was his number one disciple, a longtime practitioner who would succeed the old man as head of the monastery.


At one point the old master opened his eyes, and lovingly gazed at each and every one of his disciples assembled in the crowded room. Finally his glance rested on his successor, and he managed to speak his last words to the man: a€?Ah, my son, you have a very thorough knowledge of the teachings and scriptures, and you have shown great discipline in keeping the precepts.
I think we just get ever greater glimpses of Buddha-nature, the vastness that is our true Reality.
But what is your experience, your experience right now?a€? Keiji looked momentarily confused. Or do you know yourself as Buddha-nature, having the experience of Keiji?a€? ZEN MASTER BANKEI ON OUR UNBORN TRUE-NATURE The renown Japanese Zen master Bankei Yotaku (1622-93) drew huge multitudes to hear his pithy teaching, Fu-sho! He retorted: a€?From what time did you become a woman?a€? Bankei never wanted anyone to become fascinated by anything other than our Infinite Nature. Bankei replied, a€?I know how to use the three inchesa€?a€”i.e., his tongue, to tell people they are really Unborn! Bankei criticized fellow Japanese Zen teachers who hid their own failure to realize Unborn Buddha-nature with, instead, a mish-mash of confusing old Chinese-language koan-anecdotes, the a€?dregs and slobber of the Chan Patriarchsa€? as he called the ancient lore! What I'm talking about isn't the stupidity of (mindless) stupidity or (clever) understanding.
Once he went to visit Master Dokuon and triumphantly announced to him the classic Buddhist teaching that all that exists is empty, there is really no you or me, and so on. The infuriated young swordsman would have killed the master there and then, but Dokuon said calmly, a€?Emptiness is sure quick to show anger, is it not?a€? Tesshu left the room, realizing he still had much to learn about Zen. His teacher then told the young man that, for realizing complete, irreversible enlightenment (Sanskrit: anuttara-samyak-sambodhi), he would need to study under a certain wise old master whose small temple was situated in another part of the country. The sentry told him that all the other monks were meditating or working at their daily chores, and sent the young man straightaway to the shrine hall to meet the venerable master. Entering the shrine hall, the young monk espied an old man doing repeated prostrations to a simple statue of the Buddha, softly chanting the name of Buddha Amida (who saves all sentient beings from suffering). Having realized from his teacher the basic truth that the Self or Buddha-nature is formless openness-emptiness, utterly transcendent and all-pervasive, he was a bit disturbed to see the old man apparently still caught up in such a€?dualistica€? practicesa€”ritually bowing to an idol and chanting with devotion to a mythical Buddha. Finally, his brief rant over, he realized that, having traveled such a long way to meet the a€?master,a€? he should probably ask the old monk for whatever wisdom he had to share.



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