Dharma Support Association of Buddha Mind Monastery

The New York Times: Mindful Eating as Food for Thought

2012-02-14T16:39:00.000-08:00

Mindful Eating as Food for Thought

Jennifer May for The New York Times

Diners wait until everyone is seated at the Blue Cliff Monastery. More Photos »

By JEFF GORDINIER

Published: February 7, 2012

TRY this: place a forkful of food in your mouth. It doesn’t matter what the food is, but make it something you love — let’s say it’s that first nibble from three hot, fragrant, perfectly cooked ravioli.

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Mindful Eating at the Blue Cliff Monastery

Submit a Question on Mindful Eating (February 7, 2012)
Video: On Google's Lunch Menu: Mindful Eating (February 7, 2012)

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Jennifer May for The New York Times

A road sign shows the way to the monastery. More Photos »

Now comes the hard part. Put the fork down. This could be a lot more challenging than you imagine, because that first bite was very good and another immediately beckons. You’re hungry.

Today’s experiment in eating, however, involves becoming aware of that reflexive urge to plow through your meal like Cookie Monster on a shortbread bender. Resist it. Leave the fork on the table. Chew slowly. Stop talking. Tune in to the texture of the pasta, the flavor of the cheese, the bright color of the sauce in the bowl, the aroma of the rising steam.

Continue this way throughout the course of a meal, and you’ll experience the third-eye-opening pleasures and frustrations of a practice known as mindful eating.

The concept has roots in Buddhist teachings. Just as there are forms of meditation that involve sitting, breathing, standing and walking, many Buddhist teachers encourage their students to meditate with food, expanding consciousness by paying close attention to the sensation and purpose of each morsel. In one common exercise, a student is given three raisins, or a tangerine, to spend 10 or 20 minutes gazing at, musing on, holding and patiently masticating.

Lately, though, such experiments of the mouth and mind have begun to seep into a secular arena, from the Harvard School of Public Health to the California campus of Google. In the eyes of some experts, what seems like the simplest of acts — eating slowly and genuinely relishing each bite — could be the remedy for a fast-paced Paula Deen Nation in which an endless parade of new diets never seems to slow a stampede toward obesity.

Mindful eating is not a diet, or about giving up anything at all. It’s about experiencing food more intensely — especially the pleasure of it. You can eat a cheeseburger mindfully, if you wish. You might enjoy it a lot more. Or you might decide, halfway through, that your body has had enough. Or that it really needs somesalad.

“This is anti-diet,” said Dr. Jan Chozen Bays, a pediatrician and meditation teacher in Oregon and the author of “Mindful Eating: A Guide to Rediscovering a Healthy and Joyful Relationship with Food.” “I think the fundamental problem is that we go unconscious when we eat.”

The last few years have brought a spate of books, blogs and videos about hyper-conscious eating. A Harvard nutritionist, Dr. Lilian Cheung, has devoted herself to studying its benefits, and is passionately encouraging corporations and health care providers to try it.

At the Food and Brand Lab at Cornell University, Prof. Brian Wansink, the author of“Mindless Eating: Why We Eat More Than We Think,” has conducted scores of experiments on the psychological factors that lead to our bottomless bingeing. A mindful lunch hour recently became part of the schedule at Google, and self-help gurus like Oprah Winfrey and Kathy Freston have become cheerleaders for the practice.

With the annual chow-downs of Thanksgiving, Christmas and Super Bowl Sunday behind us, and Lent coming, it’s worth pondering whether mindful eating is something that the mainstream ought to be, well, more mindful of. Could a discipline pioneered by Buddhist monks and nuns help teach us how to get healthy, relieve stress and shed many of the neuroses that we’ve come to associate with food?

Dr. Cheung is convinced that it can. Last week, she met with team members at Harvard Pilgrim Health Care and asked them to spend quality time with a chocolate-covered almond.

“The rhythm of life is becoming faster and faster, so we really don’t have the same awareness and the same ability to check into ourselves,” said Dr. Cheung, who, with the Vietnamese Buddhist monk Thich Nhat Hanh, co-wrote “Savor: Mindful Eating, Mindful Life.” “That’s why mindful eating is becoming more important. We need to be coming back to ourselves and saying: ‘Does my body need this? Why am I eating this? Is it just because I’m so sad and stressed out?’ ”

The topic has even found its way into culinary circles that tend to be more focused on Rabelaisian excess than monastic restraint. In January, Dr. Michael Finkelstein, a holistic physician who oversees SunRaven, a holistic-living center in Bedford, N.Y., gave a talk about mindful gardening and eating at the smorgasbord-friendly headquarters of theJames Beard Foundation in New York City.

“The question isn’t what are the foods to eat, in my mind,” he said in an interview. “Most people have a general sense of what the healthy foods are, but they’re not eating them. What’s on your mind when you’re eating: that’s mindful eating to me.”

A good place to try it is the Blue Cliff Monastery, in Pine Bush, N.Y., a Hudson Valley hamlet. At the serene refuge about 75 miles northwest of Manhattan, curious lay people can join Buddhist brothers and sisters for a free “day of mindfulness” twice a week.

At a gathering in January, visitors watched a videotaped lecture by Thich Nhat Hanh (pronounced tik-nyot-HAHN), who founded this and other monasteries around the world; they strolled methodically around the grounds as part of a walking meditation, then filed into a dining room for lunch.

No one spoke, in keeping with a key principle of mindful eating. The point is simply to eat, as opposed to eating and talking, eating and watching TV, or eating and watching TV and gossiping on the phone while Tweeting and updating one’s Facebook status.

A long buffet table of food awaited, all of it vegan and mindfully prepared by two monks in the kitchen. There was plenty of rice, herbed chickpeas, a soup made with cubes of taro, a stew of fried tofu in tomato sauce.

In silence, people piled their plates with food, added a squirt or two of condiments (eating mindfully doesn’t mean forsaking the hot sauce) and sat down together with eyes closed during a Buddhist prayer for gratitude and moderation.

What followed was captivating and mysterious. Surrounded by a murmur of clinking forks, spoons and chopsticks, the Blue Cliff congregation, or sangha, spent the lunch hour contemplating the enjoyment of spice, crunch, saltiness, warmth, tenderness and like-minded company.

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Bill Wingell for The New York Times

Prof. Brian Wansink at the Cornell Food and Brand Lab has studied the psychological causes of binge eating.More Photos »

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Gretchen Ertl for The New York Times

Dr. Lilian Cheung of Harvard's School of Public Health is a proponent of mindful eating. More Photos »

Some were thinking, too, about the origins of the food: the thousands of farmers, truck drivers and laborers whose work had brought it here.

As their jaws moved slowly, their faces took on expressions of deep focus. Every now and then came a pause within the pause: A chime would sound, and, according to the monastery’s custom, all would stop moving and chewing in order to breathe and explore an even deeper level of sensory awareness.

It looked peaceful, but inside some of those heads, a struggle was afoot.

“It’s much more challenging than we would imagine,” said Carolyn Cronin, 64, who lives near the monastery and regularly attends the mindfulness days. “People are used to eating so fast. This is a practice of stopping, and we don’t realize how much we’re not stopping.”

For many people, eating fast means eating more. Mindful eating is meant to nudge us beyond what we’re craving so that we wake up to why we’re craving it and what factors might be stoking the habit of belly-stuffing.

“As we practice this regularly, we become aware that we don’t need to eat as much,” said Phap Khoi, 43, a robed monk who has been stationed at Blue Cliff since it opened in 2007. “Whereas when people just gulp down food, they can eat a lot and not feel full.”

It’s this byproduct of mindful eating — its potential as a psychological barrier to overeating — that has generated excitement among nutritionists like Dr. Cheung.

“Thich Nhat Hanh often talks about our craving being like a crying baby who is trying to draw our attention,” she said. “When the baby cries, the mother cradles the baby to try to calm the baby right away. By acknowledging and embracing our cravings through a few breaths, we can stop our autopilot of reaching out to the pint of ice cream or the bag of chips.”

The average American doesn’t have the luxury of ruminating on the intense tang of sriracha sauce at a monastery. “Most of us are not going to be Buddhist monks,” said Dr. Finkelstein, the holistic physician. “What I’ve learned is that it has to work at home.”

To that end, he and others suggest that people start with a few baby steps. “Don’t be too hard on yourself,” Dr. Cheung said. “You’re not supposed to be able to switch on your mindfulness button and be able to do it 100 percent. It’s a practice you keep working toward.”

Dr. Bays, the pediatrician, has recommendations that can sound like a return to the simple rhythms of Mayberry, if not “Little House on the Prairie.” If it’s impossible to eat mindfully every day, consider planning one special repast a week. Click off the TV. Sit at the table with loved ones.

“How about the first five minutes we eat, we just eat in silence and really enjoy our food?” she said. “It happens step by step.”

Sometimes, even she is too busy to contemplate a chickpea. So there are days when Dr. Bays will take three mindful sips of tea, “and then, O.K., I’ve got to go do my work,” she said. “Anybody can do that. Anywhere.”

Even scarfing down a burrito in the car offers an opportunity for insight. “Mindful eating includes mindless eating,” she said. “ ‘I am aware that I am eating and driving.’ ”

Few places in America are as frantically abuzz with activity as the Google headquarters in Mountain View, Calif., but when Thich Nhat Hanh dropped by for a day of mindfulness in September, hundreds of employees showed up.

Part of the event was devoted to eating thoughtfully in silence, and the practice was so well received that an hourlong wordless vegan lunch is now a monthly observance on the Google campus.

“Interestingly enough, a lot of the participants are the engineers, which pleases us very much,” said Olivia Wu, an executive chef at the company. “I think it quiets the mind. I think there is a real sense of feeling restored so that they can go back to the crazy pace that they came from.”

It’s not often, after all, that those workhorse technicians get to stop and smell the pesto. “Somebody will say, ‘I ate so much less,’ ” Ms. Wu said. “And someone else will say, ‘You know, I never noticed how spicy arugula tastes.’ ”

And that could be the ingredient that helps mindful eating gain traction in mainstream American culture: flavor.

“So many people now have found themselves in an adversarial relationship with food, which is very tragic,” Dr. Bays said. “Eating should be a pleasurable activity.”

Consider These

O.K., so you don’t happen to live in a Buddhist monastery. You can still give mindful eating a spin by incorporating a few chilled-out gestures and rituals into your regular calorie intake.

WHEN YOU EAT, JUST EAT. Unplug the electronica. For now, at least, focus on the food.

CONSIDER SILENCE. Avoiding chatter for 30 minutes might be impossible in some families, especially with young children, but specialists suggest that greenhorns start with short periods of quiet.

TRY IT WEEKLY. Sometimes there’s no way to avoid wolfing down onion rings in your cubicle. But if you set aside one sit-down meal a week as an experiment in mindfulness, the insights may influence everything else you do.

PLANT A GARDEN, AND COOK. Anything that reconnects you with the process of creating food will magnify your mindfulness.

CHEW PATIENTLY. It’s not easy, but try to slow down, aiming for 25 to 30 chews for each mouthful.

USE FLOWERS AND CANDLES. Put them on the table before dinner. Rituals that create a serene environment help foster what one advocate calls “that moment of gratitude.”

FIND A BUDDHIST CONGREGATION where the members invite people in for a day of mindfulness. For New Yorkers, it’s an easy drive to the Blue Cliff Monastery, about 90 minutes north of the city: bluecliffmonastery.org/ on the Web.

http://www.nytimes.com/2012/02/08/dining/mindful-eating-as-food-for-thought.html?_r=2&ref=dining

2012 New Year Blessing Words from Grand Master Wei Chueh

2012-01-02T20:00:00.000-08:00

Harmony Brings Out the Splendor in Life

~ Grand Master Wei Chueh

The Kalama Sutta

2011-12-07T22:19:00.000-08:00

AN 3.65

PTS: A i 188

Thai III.66

Kalama Sutta: To the Kalamas

translated from the Pali by

Thanissaro Bhikkhu

Alternate translation: Soma

Translator's note: Although this discourse is often cited as the Buddha's carte blanche for following one's own sense of right and wrong, it actually says something much more rigorous than that. Traditions are not to be followed simply because they are traditions. Reports (such as historical accounts or news) are not to be followed simply because the source seems reliable. One's own preferences are not to be followed simply because they seem logical or resonate with one's feelings. Instead, any view or belief must be tested by the results it yields when put into practice; and — to guard against the possibility of any bias or limitations in one's understanding of those results — they must further be checked against the experience of people who are wise. The ability to question and test one's beliefs in an appropriate way is called appropriate attention. The ability to recognize and choose wise people as mentors is called having admirable friends. According to Iti 16-17, these are, respectively, the most important internal and external factors for attaining the goal of the practice. For further thoughts on how to test a belief in practice, see MN 61, MN 95, AN 7.79, and AN 8.53. For thoughts on how to judge whether another person is wise, see MN 110,AN 4.192, and AN 8.54.

I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, "Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct knowledge — this world with its devas, maras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"

So the Kalamas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to him and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.

As they sat there, the Kalamas of Kesaputta said to the Blessed One, "Lord, there are some priests & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other priests & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable priests & contemplatives are speaking the truth, and which ones are lying?"

"Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' — then you should abandon them.

"What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?"

"For harm, lord."

"And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."

"Yes, lord."

"Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?"

"For harm, lord."

"And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."

"Yes, lord."

"Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?"

"For harm, lord."

"And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."

"Yes, lord."

"So what do you think, Kalamas: Are these qualities skillful or unskillful?"

"Unskillful, lord."

"Blameworthy or blameless?"

"Blameworthy, lord."

"Criticized by the wise or praised by the wise?"

"Criticized by the wise, lord."

"When adopted & carried out, do they lead to harm & to suffering, or not?"

"When adopted & carried out, they lead to harm & to suffering. That is how it appears to us."

"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering" — then you should abandon them.' Thus was it said. And in reference to this was it said.

"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' — then you should enter & remain in them.

"What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?"

"For welfare, lord."

"And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."

"Yes, lord."

"What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?"

"For welfare, lord."

"And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."

"Yes, lord."

"What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?"

"For welfare, lord."

"And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."

"Yes, lord."

"So what do you think, Kalamas: Are these qualities skillful or unskillful?"

"Skillful, lord."

"Blameworthy or blameless?"

"Blameless, lord."

"Criticized by the wise or praised by the wise?"

"Praised by the wise, lord."

"When adopted & carried out, do they lead to welfare & to happiness, or not?"

"When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us."

"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness" — then you should enter & remain in them.' Thus was it said. And in reference to this was it said.

"Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.

"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.

"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will.

"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will.

"Now, Kalamas, one who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:

"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.

"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.

"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.

"'But if no evil is done through acting, then I can assume myself pure in both respects.' This is the fourth assurance he acquires.

"One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now."

"So it is, Blessed One. So it is, O One Well-gone. One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:

"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.

"'But if no evil is done through acting, then I can assume myself pure in both ways.' This is the fourth assurance he acquires.

"One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now.

"Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. We go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life."

A Poem on Buddhist's world view

2011-11-28T22:04:00.000-08:00

"Of all the motes of dust in the lotus treasury, the Dharma Realm (ie world or universe) can be seen in each and every one. "
華藏世界所有塵，一一塵中見法界

~the Chapter 5 or Volumn 9 of Flower Adornment Sutra (Sanskrit: Avatamsaka-sutra)

Sweet Dew of Grand Master Wei Chueh

2011-11-06T23:39:00.000-08:00

All sentient beings have the Buddha nature within.
Therefore, besides cherishing our own life, we should also respect the lives of all sentient beings.

Enlightenment poem by Empty Cloud Master

2011-10-27T08:06:00.000-07:00

Enlightenment poem by Empty Cloud Master

杯子撲落地

響聲明瀝瀝

虛空粉粹也

狂心當下息

As the teacup fell and broke

The sound it made was crisp and clear

It shattered the great void

And the deluded mind suddenly ceased.

燙著手，打破杯

家破人亡口難開

春到花香處處秀

山河大地是如來

Hand burned, teacup shattered, house broken, man is dead.

What is there to say?

Spring is here, flowers bloom, everywhere is fragrant.

Mountains, rivers and the earth are the Tathagata.

Sweet Dew of Grand Master Wei Chueh:

2011-09-06T08:08:00.000-07:00

The mind should be lucid and clear, thinking neither of the past, present, nor future. This present mind must always be in command and imperturbable. To abide in “this-mind” is what is called “to live in the present.”

Sweet Dew of Grand Master Wei Chueh:

2011-07-07T22:46:00.001-07:00

The aim of practicing Buddhism is to free the mind from the influence of external circumstances and maintain peace and serenity within.

Ten Precepts for the Mind

2011-06-07T22:08:00.000-07:00

1.From the profound and wondrous original nature which is eternal, never give rise to views of death or extinction. This is the precept of No Killing.
2.From the profound and wondrous original nature which is ungraspable, know that one can possess nothing. This is the precept of No Stealing.
3.From the profound and wondrous original nature which is without attachment, desire nothing. This is the precept of No Sexual Conduct.
4.From the profound and wondrous original nature which is indescribable, utter no words. This the precept of No Lying.
5.From the profound and wondrous original nature which is pure and clear, never give rise to ignorance. This is the precept of No Intoxicants.
6.From the profound and wondrous original nature which is flawless, speak of no faults. This is the precept of No Publicizing People’s Faults.
7.From the profound and wondrous original nature which is impartial, make no distinction between self and others. This is the precept of No Bragging And Slandering.
8.From the profound and wondrous original nature which is universal, raise no selfish thought. This is the precept of No Greed.
9.From the profound and wondrous original nature which has no self, do not mistake the ego as real. This is the precept of No Anger.
10.From the profound and wondrous original nature that is one-suchness, have no dualistic view of buddha vs. sentient beings. This is the precept of Not Defaming theThree Jewels.

一心戒文

1.於自性靈妙常住法中，不生斷滅之見，名不殺生。
2.於自性靈妙不可得法中，不生可得之念，名不偷盜。
3.於自性靈妙無著法中，不生愛著之念，名不淫欲。
4.於自性靈妙不可說法中，不說一字，名不妄語。
5.於自性靈妙本來清淨法中，不生無明，名不飲酒。
6.於自性靈妙無過患法中，不說過罪，名不說過。
7.於自性靈妙平等法中，不說自他，名不自讚毀他。
8.於自性靈妙真如週遍法中，不生一相慳執，名不慳貪。
9.於自性靈妙無我法中，不計實我，名不瞋恚。
10.於自性靈妙一如法中，不起生佛二見，名不謗三寶。

Sweet Dew of Grand Master Wei Chueh:

2011-04-08T09:51:00.000-07:00

The Bodhisattva is not just a kind of form or appearance, but is the pure intention to benefit all sentient beings

Verse on inter-dependence

2011-02-18T11:33:00.000-08:00

This is here because that is here.
This exists because that exists.
When that is gone, this is gone.
When that perishes, this perishes.

-- Buddha's words on inter-dependence
此有則彼有，此生則彼生。此無則彼無，此滅則彼滅。

Sweet Dew of Grand Master Wei Chueh:

2011-02-01T16:38:00.001-08:00

When we realize our original mind and nature through the Zen practice, our existence will be replete with infinite life, brightness, and wisdom, and we can transcend impermanence and the cycle of birth and death.

2011 New Year Blessing Words from Grand Master Wei Chueh

2011-02-01T16:38:00.000-08:00

May the Light of Wisdom always Shine . 慧燈長明

Sweet Dew of Grand Master Wei Chueh:

2011-01-21T10:04:00.000-08:00

Having good thoughts is heaven.
When the mind is lucid and pure,
this is the Pure Land.

Buddha Mind Monastery's Walking Meditation Trail

2011-01-13T10:15:00.000-08:00

Buddhists nuns and volunteers forging new frontier of monastery's acreage

Read more: http://newsok.com/buddhists-nuns-and-volunteers-forging-new-frontier-of-monasterys-acreage/article/3530308#ixzz1Bi0IvcuG

BY CARLA HINTON chinton@opubco.com
Published: January 8, 2011
Modified: January 13, 2011 at 10:15 am

With the pioneering spirit of their adopted state, a group of Buddhist nuns is forging a path through a new frontier.

That untamed land is right outside their doors at the Buddha Mind Monastery, 5916 S Anderson Road.

Buddhist nun Jian Jian Shih leads of Buddha Mind Monastery walks on the meditation trail that is being built around the Oklahoma City monastery in conjunction with a planned facilities expansion. Photo by Chris Landsberger, The Oklahoman CHRIS LANDSBERGER

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Buddhists nuns and volunteers forging new frontier of monastery's acreage

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How to help

To learn more about volunteering to help install a walking path at the Buddha Mind Monastery, call 869-0501 or send e-mail to buddhamind@mail.ctcm.org.tw.

Online

Watch a video about the Buddha Mind Monastery walking path.

NewsOK.com

The nuns and a determined group of volunteers are creating a walking meditation trail throughout and along the perimeter of the monastery's sprawling 40 acres in far east Oklahoma City.

Jian Jian Shih, a nun at the monastery, said the new trail is the first of many changes at the site. Dirtwork also has begun on a new monastery building.

Buddha Mind Monastery is a Zen Buddhist community. It is an affiliate of the Chung Tai Chan Monastery in Taiwan, and there are nine American branches, Shih said.

She said several people who attend the monastery's classes and other events brought up the idea of a walking trail last fall when she arrived from a sister monastery in California. Shih, a native of Taiwan, said she liked the idea and began the project with some volunteers one Saturday in September.

The group, which includes Marilyn Wetmore, Mei Siu and Ken Cates, continues to meet Saturday mornings to clear brush and debris to craft the winding trail. The volunteers work on the pathway project even on some chilly, blustery days, as long as the sun is out.

“Every Saturday, people come here to do a little bit and a little bit,” she said.

Shih, 36, said walkers will eventually be able to explore the nature-filled trail and rest on several benches that will be provided and maybe even sit for meditation at a planned gazebo. Shih said volunteers have become very ambitious now that they can see the fruits of their labor becoming a recognizable trail. She laughed as she said they were working tirelessly one weekend with a borrowed tractor when one gung-ho volunteer came up with the idea of adding a pond.

“I believe where there is a will, there is way,” she said, smiling. “We still have much work to do.”

She said some students from Oklahoma City University's religious studies program came out to help at one point.

Meanwhile, Shih said the monastery's classes continue to draw people from all walks of life.

The monastery's abbess, Jian Mao, is in Taiwan for a visit.

A different meditation

Siu, a Hong Kong native who lives in Norman, said she anticipates the trail's completion.

She said just working on the project has allowed her to enjoy nature, and she is inspired by walking meditation.

“I can come here three times a week, and even though it is rough now, I feel inspired,” Siu said of the trail. “I'm excited that it will be done soon.”

Shih said meditation classes in which the participants sit are offered at the monastery. She said the leaders of these classes often encourage attendees to do walking meditation to get their blood circulating and as another form of relaxation.

She said walking meditation helps bring one's focus within.

“You just focus on the step you are stepping,” she said.

“There is a Buddhist verse that says, ‘When in action, perfect action.' When at rest, rest all thoughts so our minds can meditate when we are walking. We have to focus on the present.”

Wetmore, of Choctaw, said much of Buddhism is about quieting one's mind “and letting go of the busy mind.”

“This might be a good place to quiet the mind and study,” she said of the trail.

Wetmore said the trail project has done much to bring the small community of Buddhists together. She and Shih said between 75 and 100 people from the metro area attend classes and events at the monastery, and the project has helped them unify.

“It's as much about community and fellowship,” Wetmore said.

Documentary: Amongst the White Cloud

2010-12-03T11:03:00.000-08:00

Documentary: Amongst the White Cloud

Chan Master Dogen, "Treasury of the True Dharma Eye"
http://en.wikipedia.org/wiki/D%C5%8Dgen#Writings

Information above help us understand the tradition and the prorogation of Chan/Zen Buddhism. Originated in India, flourished in China and then spread out to the other Asian Countries, like Japan, Korea, Vietnam etc.

How the Dharma Support Association functions

2010-11-21T20:00:00.000-08:00

The teachings of the Buddha (Dharma) transcend culture, language, and time boundaries. In order to make the path to awakening accessible to all sentient beings, the Sangha and the lay disciples have different roles and responsibilities. The role of the Sangha is to uphold and teach the Dharma. The role of the lay disciples is to learn, practice, and support the Sangha. With strong support, the Sangha community can grow and more people can benefit from the Dharma.

The Dharma Support Association of Buddha Mind Monastery is comprised of the lay people of Buddha Mind Monastery. Members of the Dharma Support Association provide support through their donations as well as by volunteering at the Monastery. Members help the Monastery in many ways, such as maintaining the buildings, cultivating the gardens, working in the kitchen and reception hall, and preparing for ceremonial events.

Through service, members of the Dharma Support Association learn to work harmoniously with others, practice tolerance, patience, and compassion, (all virtues that are the core of Chan practice), thereby developing the Chan state of mind and further extending and applying it toward everyday life. Volunteers accumulate blessings, experience the profound joy of helping others, and play a part in helping the Sangha to propagate the Dharma. It is the Bodhisattva way of benefiting oneself while helping others. If you wish to volunteer or offer your special talents at the monastery, please let us know!

Without your support, the Sangha community is not complete.
With your help and support, Buddha Mind will grow and help all sentient beings attain true wisdom and happiness.

Sweet Dew of Grand Master Wei Chueh:

2010-11-05T22:08:00.000-07:00

“The Principle of Causality (cause and effect) in Buddhism actually teaches us to depend on our own diligent efforts. If we understand our life then we can direct our life. If you can perceive these truths clearly, then you can understand your fate and create/establish your fate.”

Sweet Dew of Grand Master Wei Chueh:

2010-08-28T19:59:00.000-07:00

“The mind should be lucid and clear, neither thinking of the past, nor of the present, nor of the future; this present mind must always be in command and imperturbable. To abide in ‘this-mind’ is what is called ‘to live in the present’.”

Sweet Dew of Grand Master Wei Chueh:

2010-08-01T22:55:00.000-07:00

"To practice the Bodhisattva way means that we act with a compassionate mind in every situation to benefit all sentient beings."

Sweet Dew of Grand Master Wei Chueh

2010-07-19T10:00:00.000-07:00

"People have vexations because they are not capable of being content. If we always harbor a grateful mind, dealing with people and things around us with a mind of gratitude, we will always feel happy and content."

PBS: The Buddha

2010-04-10T00:35:00.000-07:00

Dear Dharma friends,

Award-winning filmmaker David Grubin presents the story of the Buddha's life and teachings.

The Buddha

http://video.pbs.org/video/1437891739

Amitoufo.

Zen Poem: Song to Awaken the World

2010-03-14T20:29:00.003-07:00

by Luodian, Ming Dynasty Scholar (who became a monk)
(Transl. from Chinese original)

With zeal and toil you seek in haste,

Warm and cold, spring fades into fall.

Work for a living day and night,

Blind and clueless we’ve turned grey.

Who’s right or wrong—can it ever end?

When will worries ever cease?

The Path ahead is clear and straight,

Yet few are those who’ll cultivate.

Zen Poem: 醒世詩明．狀元羅殿

2010-03-14T20:29:00.002-07:00

急急忙忙苦苦求，寒寒暖暖度春秋，朝朝暮暮營家計，昧昧昏昏白了頭；

是是非非何日了，煩煩惱惱幾時休，明明白白一條路，萬萬千千不肯修。

Zen Poem: Rice Sprout Song

2010-03-14T20:29:00.001-07:00

by Chan Master Gaofeng
(trans. from Chinese original)

Plant the rice field with green sprouts

Bow down and see in water the sky

To purify the six roots is the Way

To retreat is to go forward.

Zen Poem:《插秧偈》高峰老人

2010-03-14T20:29:00.000-07:00

手把青秧插滿田，低頭便見水中天；六根清淨方爲道，退步原來是向前。

Excerpts from The Platform Sutra of Hui-Neng

2010-02-10T22:40:00.000-08:00

The Body is a bodhi tree,

The Mind, a standing mirror bright,

At all times polish it diligently

And let no dust alight.

~Shen-Xiu, Fifth Patriarch’s head disciple

Bodhi is no tree

Nor standing mirror bright;

There is nothing to begin with,

Where can the dust alight?

~Six Patriarch Hui-Neng

Upon realizing that "All dharmas are inseparable from the inherent nature." He exclaimed,

“How amazing that the original nature is originally pure!

How amazing that the original nature is unborn and undying!

How amazing that the original nature is inherently complete!

How amazing that the original nature neither moves nor stays!

How amazing that all dharmas come from this original nature!”

~Six Patriarch Hui-Neng

Pure Mind, Pure Land

2010-01-20T23:58:00.000-08:00

Pure Mind, Pure Land

- Presented by Ven. Jian Hu, the abbot of Chung Tai Chan Center of Sunnyvale, at the Parliament of the World's Religions, Melbourne.

A great presentation that integrates the environmental issues

with the Buddhist practice.

http://ctzen.org/sunnyvale/enUS/index.php?option=com_frontpage&Itemid=1

Quotes in the class

2010-01-13T23:36:00.000-08:00

This is here because that is here. This exists because that exists. When that is gone, this is gone. When that perishes, this perishes.

-- Buddha's words on inter-dependence ~ Agama Sutra

Mind precedes all mental state, mind is the chief; they’re all mind-wrought. If with a pure mind a person speaks or acts, happiness follows him like his never-departing shadow

~ Dharmapada

It matters not how strait the gate,

How charged with punishments is the scroll,

I am the master of my fate. I am the captain of my soul.

~ Invictus,William Ernest Henley

The Metta Metta song

2009-10-01T16:19:00.000-07:00

* Metta - Loving Kindness

THE METTA METTA SONG
Music & Lyrics by: Daniel Kwok
==========================

Metta metta Mama,
Metta Papa,
Metta friends and enemies
Metta near and far.

Chorus 1:
------------------

Metta I will spread, high and low, all around me
Metta radiate, full of joy, all around

Metta I will spread, high and low, all around me
Metta I will keep, in my mind, in my heart.

YouTube Video: Protect our home

2009-07-17T20:45:00.000-07:00

The following link is to a movie about the environment and the impact people have on it. Have a look and enjoy.

http://www.youtube.com/watch?v=jqxENMKaeCU

Chan is in Your Mind

2009-01-30T14:24:00.000-08:00

Written by Jian Tai Shifu, abbess of Buddha Mind Monastery

Three thousand years ago, Sakyamuni Buddha observed the bright stars under the Bodhi tree and achieved the supreme enlightenment. He said, “How amazing! Although Buddha Nature is in every sentient being, it is not realized because it is covered up by defilements and attachments.” Today, in the 21st century, people are able to launch rockets to outer space and are able to access information from around the world through the Internet. Despite that, no matter where we go, or where we are, the ancient problems of aging, sickness and death are still threatening us. Even if one has a strong and healthy body, and is achieving roaring successes in his field of expertise, how many years of health and success are ever enough?

Exploring the unknown future and adapting to the changes of society and environment are among the challenges of modern people. Their minds and bodies have to endure all kinds of stresses. In order to find a sure path for survival in this changing world, many wise people have begun practicing meditation to calm their minds.

Master Yungjia once said, “Walking is Chan (Zen), sitting is also Chan. Talking or being silent, moving or staying still, these are all ways of attaining tranquility.” Chan is everywhere. You can only feel it if your mind is in the present. Master Sengcan, the third Zen Patriarch in China, once had a severe headache. He asked the second Zen Patriarch, Master Huike, to help him repent for his sins. Master Huike said, “Hand me your sins, and I will repent on your behalf.” Master Sengcan said, “But I can’t find it!” Master Huike replied, “Well, I have just finished with your repentance.” This is an example of the way of Chan --- straight to the root of the problem by scrutinizing what is in your mind.

The old saying goes, “Illnesses arise from your mind.” Despite the realization of this simple truth, people still need some more tangible ways to practice subduing their mind. In response to this need, Grand Master Wei Chueh recommends the “Three Links of Cultivation”— Scripture Understanding, Merits , and Meditation. These are the expedient gates which can be accessed from everywhere. Once you become conscious of Chan in your everyday living, and are able to apply Chan to other aspects of your life, you will know the endless treasure of Chan.

“Scripture Understanding” is practicing right view. Buddhas, Bodhisattvas and Dharma Masters in the past have left us with a treasure of sutras and discourses. In fact, all the branches of Chung Tai Chan Monastery around the world offer sutra study classes and Dharma talks. Attending classes and studying the sutras are good ways to learn the foundational lessons of Buddhism such as cause-effect, dependent origination, self-cultivation and cultivation of others, and original mind. When your life is led by right view, you will understand what is true and what is false and will not step foot in the wrong place.

“Merits” is to do all the good deeds. We should strive to treat people kindly and do things well. No matter a task is difficult or easy, big or small, we need to do it whole-heartedly. We also have to respect and be considerate to our co-workers, and maintain a harmonious relationship with them. Don’t just take the praise and avoid the mistakes.

In “Meditation”, we learn how to be with Samadhi, which means being unmoved by situations. In the Chan Hall, we initially learn how to become aware of our thoughts, be free from attachments, and not to doze off. Then, we come to no-thought and see our original mind. By joining the meditation class or the seven-day retreat, you can see your pure, still and bright mind.

Scripture Understanding, Merits, and Meditation are actually one unified teaching, not three separate components. If you are lack of merits and good connections, you might constantly suffer from bad conditions or have difficulty calming down your mind. Under such a predicament, how is it possible to get in touch with the greatness of the scriptures? During the Tang dynasty, Zen Master Huaihai of Baizhang was the ninth Zen Patriarch in China. He established the code of monastic conduct in the Chan Monastery and pursued the goal of “A day without working is a day without eating.” He taught his disciples, “The Buddha nature is not polluted and is readily profound in you. You are the Buddha at the very moment you are away from illusive thoughts.” Master Huaihai’s practices were perfect manifestations of the “Three Links of Cultivation.”

The Sixth Patriarch Huineng said, “The Buddhadharma is here in the world. Enlightenment is not apart from the universe. To search for Bodhi apart from this world is like looking for a hare with horns.” All sentient beings naturally wish to be free from vexations. However, we don’t have to leave this world but instead can look inward to our pure mind to be free from vexations. Remember, all the good or bad situations will vanish eventually, only the already present clear and pure mind stays forever!

禪在心中

2009-01-30T14:15:00.000-08:00

三千多年前，釋迦牟尼佛夜睹明星，証得阿耨多羅三藐三菩提。嘆言：「奇哉！奇哉!一切眾生具有如來智慧德相，但以妄想執著而不證得。」現在，二十一世紀的人類雖然能上太空，並可透過網路掌握全球資訊，但眾生不論在地球的東西南北，生老病死的威脅始終存在。縱使目前身強力盛，叱吒風雲於各個專業領域，但能保有多少時日才無遺憾?

探索不可知的未來，適應社會、環境等各方面的變化，都是現代人身心需要承受地重大課題。想穩紮穩打地理出一條生路，不少有志之士開始透過禪修來定心。

永嘉大師云：「行亦禪，坐亦禪，語默動靜體安然。」禪遍於一切處，體會與否完全在這一念心上。中國禪宗三祖僧璨法師久患風病，請二祖慧可和尚懺罪。慧可曰：「你把罪拿出來，我幫你懺罪。」璨良久云：「覓罪不可得。」可曰：「我已把你的罪懺好了。」這就是從心入手，直指根源的禪法。

雖說「病由心生」，但世間人還是需要更具體的方式來用功。惟覺老和尚提出的三環一體--教理、福德、禪定，就是在每一個角落，都能入道的方便法門。若能於生活中仔細體會，舉一反三，就知其妙處無窮。

教理就是正確的知見。諸佛菩薩或是高僧大德留下的經文或語錄甚多，中台山各分院教授佛學課程，都能讓大眾熏修因果、緣起、自利利他及心性本具的妙理。有了正知見引導，就能明了是非對錯，而不易走錯路、走遠路。

福德就是廣修一切善法，實踐圓滿地待人處事之道。當領取每一件執事工作，不論大小或難易，都能用心完成。在與大眾共事時，尊重體諒對方，不居功委過，和合且圓滿地達成任務。

禪定就是處境不動。在禪堂內，初能對治妄想執著昏沈，進則一念不生，契悟本心本性。參加禪修課程或禪七，都可幫助自己達到淨心定心明心的目的。

教理、福德與禪定雖分為三，其實相互融通。如果沒有福德，善緣不具足或沒有禪定，心靜不下來，又何嘗體會出教理的廣博?唐朝百丈懷海禪師為東土第九代祖師，他訂立叢林清規，奉行「一日不作、一日不食」的生活準則。曾開示大眾：「心性無染本自圓成，但離妄緣即如如佛。」這樣的行誼，全都是三環一體的展現。

六祖慧能大師云：「佛法在世間，不離世間覺，離世覓菩提，恰如求兔角。」眾生希望解脫苦惱，不必離開這個世界，而是應回歸到自己的清淨心中。世間善惡境界終會過去，但清楚明白的這念心卻能亙古常存!

Report of Grand Opening Purification and Consecration Ceremony at Buddha Mind Monastery

2007-05-05T19:21:00.000-07:00

Buddha Mind Monastery is located in Oklahoma, a state in the middle of United States. As the Grand Master Ven. Wei Chueh has great compassionate vows to liberate all sentient beings from suffering, the Buddha Mind Monastery was established in 2004. American practitioners, immigrants and students from Taiwan, China or Vietnam who were interested in Buddhism came to the monastery. Coinciding with the centennial of Oklahoma, dharma practitioners invited the Abbot of Chung Tai Chan Monastery, Ven. Master Jian-Deng to preside the Grand Opening Purification and Consecration Ceremony (GOPCC) on May 5. Soon after, there was also a Ceremony of Transmitting Three Refuges.

On May 5, approximately one hundred and fifty people including Masters from various Zen Centers in the United States, honorable guests and dharma supporters joined the ceremony. At 9:30am, GOPCC began with chanting the Buddha name. Representative, Ms.De Lang, held the incense tray to receive the Abbot of Chung Tai Chan Monastery, Ven. Master Jian-Deng. All the proceedings were in English translations.

During his dharma talk in the ceremony, Ven. Master Jian-Deng said, “Although there are east, west, north and south in a place; there are men, women, old and young ages for human, we all have a common ultimate goal, i.e. ‘to hope for things to happen as one wishes.’ How do we attain this goal? We can assess this goal through the following three aspects:

First, from material aspect; we have sufficient daily food to sustain us, such as firewood, rice, cooking oil, salt, sauce, vinegar, tea. Second, from spiritual aspect; we are able to increase our knowledge and education levels, join artistic and leisure activities. Third, from moralistic mind aspect; the mind is fully peaceful. This level includes the other two levels. When people know their minds, they are in charge of their lives.”

Ven. Master Jian-Deng continued, “The essence of Buddhism is to help people recognize their true mind. This present mind is innate. You don’t have to search from outside. Although everyone has their Buddha nature, why are people unhappy with their lives? That is because they don’t know the difference between the true nature and functionality.

All things change; they are impermanent. Everything follows the principles of dependent origination, the laws of causality. If we wish our dreams come true or see good results, we need to cultivate good merits and increase our blessings. We should let our minds function in a good and constructive way.

If we pay attention, we notice that the ability of the mind to see and hear remains constant and unchanged. If you understand this true nature, you will have the wisdom of right view. Buddha is the awakened one, highest in merits and wisdom. If sentient beings keep on practicing until one hundred percent, they will become Buddha.

There are almost one hundred and eight Zen Centers from Chung Tai Chan Monastery around the world. Five are in the United States and keep on increasing. The goal of Zen Center is to help people purify their minds and lead a better life. When you practice diligently and encourage families and friends to cultivate merits and increase blessings, peace in the world will come true.”

After the ceremony, in order to celebrate this auspicious day, dharma practitioners performed three shows. First was the English drama named “The Story of Buddha’s Birthday,” which was played by fifteen students from the Meditation and Mandarin Learning classes. In order to fit into the historical context, Indian costumes and Indian music were utilized. This drama was very successful and lots of audiences were moved by it. Next two items were Buddhist hymns singing and Chinese prose reading. Everyone felt the joy of Buddhism and the beauty of Chinese characters.

Under the blessings of the Triple Gem（Buddha, Dharma and Sangha）and everyone’s support, the GOPCC was very successful. During the fourty-five days of preparation, many dharma supporters were deeply involved. They hoped the honorable guests from Taiwan or from other cities would learn more about Buddha Mind Monastery. We appreciated Grand House, Ms.Tinny Chang and everyone’s help very much. Besides, Old Time Buffet, New China Restaurant, Taj Indian Cuisine and many dharma supporters have helped cooked delicious vegetarian meals for this great event. Thanks a lot.

“The Buddha mind includes all the dharmas, the water of Zen flows three thousand realms.” Masters of Buddha Mind Monastery follow the great compassionate vow of Ven. Wei Chueh. They propagate Zen methods to Oklahoma and promote the connection between the east and west cultures. We hope that the sentient beings in this land, through Buddhism practice, will be free from vexations and reap bodhi fruits.

佛心寺開光灑淨報導

2007-05-05T19:15:00.000-07:00

佛心寺位處於美國中部的奧克拉荷馬州，由於^上惟^下覺大和尚不捨一眾生的慈悲願力，道場建築自二零零四下半年開始整修，並接引有緣的西方人士或從台灣、中國或越南等地的移民及留學生。今年欣逢奧克拉荷馬州建州一百週年，在大眾啟請下，佛心寺於五月五日舉行灑淨暨佛像陞座開光大典，恭請中台禪寺住持^上見^下燈和尚主法，並傳授三皈依。

五月五日當天，美國多家分院的法師、護法善信及社會賢達約一百五十人蒞臨會場。上午九時半，灑淨開光大典在莊嚴的佛號聲中揭開序幕，由蘇景齊居士代表執香案，迎請中台禪寺住持^上見^下燈和尚主法。為了方便與會的英文人士了解法會所有過程，每一支香都有英文翻譯。

主法和尚於法會期間開示大眾:「雖然地有東西南北，人有男女老幼，但每個人共同追尋的目標是一致的，那就是「萬事如意」。如何才能達到這個目標呢，有下列三個層次可以來觀察:

第一、物質層面—開門七件事: 柴米油鹽醬醋茶等日常生活所需不虞匱乏。

第二、精神層面—知識教育提升，參與藝術及休閒生活。

第三、心靈道德層面—心靈達到圓滿平和，這已涵蓋上述兩個層面。當掌握心靈，就掌握了全部的生活。

佛法的重點，就是引導大眾契悟本心本性，這念心不需向外祈求，本來就具足。雖然每個人都有常住真心，但為什麼許多人會認為生活不如意?這就是不認識本體及作用的差別。

一切事物都會變化，這是無常的。任何事情也都符合因果法則，我們希望有如意的人生，美好的結果，就需修善積福，讓這念心起善的作用。而觀察能見能聞的這念心不會因時空而改變，這就了解本質，體會正知正見的智慧。佛陀是福德及智慧圓滿的覺者，如果大眾都能修福修慧，達到百分之百，就能成佛。

中台禪寺在全世界設立將近一百零八間道場，於美國已有五處，並持續增加中。道場的成立就是幫助大眾淨化身心，圓滿生命的開展及呈現。當自己精進用功，並帶動親朋好友一起來修善積福，世界和平即可早日實現。」

法會結束之後，為慶祝這殊勝的日子，許多居士發心節目表演。首先是各級禪修班及華語班學員學員，以英文演出「佛陀誕生的故事」舞台劇。為讓戲劇更加傳神，在服裝道具及音樂方面，大量採用印度風格。這一齣近十五位演員的戲劇引發極大的震憾及回響，這都是所有參與人員共同發心的成果。接下來是佛曲演唱及散文朗讀，讓大眾在歡喜的氣氛中體會佛法的活潑及中國文字之美。

法會圓滿成功之背後都是三寶護佑及大眾的護持，在這一個半月的籌備期間，護法居士參與各項準備工作，希望從台灣、美國各州及當地來參加法會的人士，更加認識佛心寺的發展近況。特別感謝Grand House，梁遵燕大德及各級禪修班學員發心成就此次殊勝的法會，也感恩 Old Time Buffet, New China Restaurant, Taj Indian Cuisine及護法居士贊助素食餐點。

「佛心含攝一切法，禪水普潤三千界。」佛心寺秉持^上惟^下覺大和尚的慈悲願力，將動靜一如的禪法傳播於奧克拉荷馬州，並促進中西文化交流。希望這片土地上的有緣眾生，都能透過佛法的修持，進而煩惱永斷，成就菩提道果。

New Year New Wish

2007-01-27T17:49:00.000-08:00

We promote the Zen practice and propagate the Zen Buddhism at the Buddha Mind Monastery. While celebrating Chinese New Year, we want to follow the Bodhisattva’s spirit to benefit not only ourselves but also others. Moreover, in order to facilitate better understanding of Eastern and Western culture, we held the New Year Medicine Buddha ceremony and Chinese New Year celebration.

On the day of Dharma ceremony, the weather was sunny with a light breeze. Around 9:00 am, all of the Dharma supporters gathered at the Buddha Mind Monastery. Everyone recited” Medicine Crystal Light Tathagata’s Vow and Merit Sutra” and the sounds of chanting were like from heaven. Master Jian Tai, the Abbess of the Buddha Mind Monastery, gave a Dharma lecture in both Chinese and English to demonstrate the merit and virtue of chanting Medicine Buddha Sutra. The Medicine Buddha makes a great vow to cure the physical illness and eradicate vexations of sentient beings. Only when we have a peaceful mind and healthy body as well as do good deeds, will our inherent wisdom manifest naturally.

The New Year Dharma ceremony included offering to the Buddha, for prosperity, and dedication to the deceased. Everyone sincerely offered incense and vegetarian food to the Buddha and Bodhisattvas. With a wish to have nice weather and to handle public affairs smoothly in Oklahoma, now celebrating its centennial, people attending the Dharma ceremony chanted mantras and dedicated the merits to this land. From the diligent practice of everyone, we wish that all Dharma supporters gain blessings and wisdom, and the deceased can transcende to the pure land.

Following the Dharma ceremony, there were many performances and celebration programs. It began with New Year songs in Chinese from eight students of our Mandarin Learning class,followed by Buddhist song choir, nunchakus performances, Tai Chi martial art, electronic piano performance, and Chinese prose. These programs fully showed the rich content of Chinese culture. The performance of “Fairy offers Fortune” by Zweng-Yen Liang reached the most excited period during the Chinese New Year celebration program. She placed her palms together and very sincerely offered to the Buddha. Following her performance was a ribbon dance and distribution of fortune envelops. Everyone had a great time and enjoyed the joyful atmosphere of Chinese New Year.

“In the New Year and New Spring, all is new. Every new day should focus on clearing and purifying the Mind. At the right moment, the ancient moon illuminates. From morning till evening, we meet Spring again.” In the New Year, no matter where you are, you should increase your understandings and breakthrough your limitation. If you can be the master of the Pure Mind all the time, then every day is a good day, and every year is a good year.

新年新氣象—佛心寺2007年新春活動記實

2007-01-27T17:48:00.000-08:00

佛心寺平日推廣禪修，弘揚正信佛法。於新春佳節之際，學習菩薩自利利他的精神，促進中西文化交流，故舉行新春藥師祈福法會及春節聯歡表演。

法會當天，陽光普照，涼風徐徐。上午九時左右，護法信眾陸續雲集。在悠揚的梵唱聲中，大眾恭誦《藥師瑠璃光如來本願功德經》。佛心寺住持^上見^下太法師用中英文開示持誦藥師經的功德利益，讓與會大眾了解藥師佛除了發願幫助眾生醫治身體的病苦外，更要解除心裡貪瞋癡的煩惱。當調整好自己的身心，廣修善法，我們本具的智慧自然可顯現出它的妙用。

新春法會尚有佛前大供及消災超薦等佛事。大眾至誠以清淨香齋供養諸佛菩薩，並誦經持咒回向正逢一百周年的奧克拉荷馬州，能風調雨順，諸事呈祥。也藉由每一個人的精進用功，祈願護法善信增福增慧，往生者超生淨土。

法會結束後即開始一連串的春節聯歡表演。這次之節目，在八位華語班學員，用中文唱的拜年歌中，展開序幕。接下來的佛曲二部合唱、雙截棍表演、太極拳演出、電子琴演奏及散文朗讀，表現出中華文化豐富的內涵。而活動最高潮是梁遵燕居士表演的仙姑獻瑞，只見她雙手合十，至誠供養諸佛菩薩，接下來的彩帶舞及福袋結緣，讓與會的中西人士，體會中國年的歡喜氣氛。

「新年新春萬事新，日新又新在明心。直下承當照古月，朝朝暮暮在逢春。」新的一年就要有更多的體悟與突破，無論處於何種境界，希望這念心始終清楚明白作主，如此一來，日日皆是好日，年年便是好年。

Zen Story: He Said "Thank You" to Me

2006-11-27T19:27:00.000-08:00

There was a monk who lived in a deep mountain. One day a thief named Tom broke in this monk’s house. He just found some old clothes. The monk said, "I don’t have any valuable things. You can take my clothes. But you have to say, "Thank you." Tom said, "thank you" with a tiny voice and left.

The monk saw the bright moon that shined on Tom’s back. He thought, I wish I could give you the bright moon!

Several days later, a policeman caught Tom and found some clothes with the monk’s name written inside. He gave them back to the monk and wanted him to prove this thief’s crime. The monk said, "Tom didn’t steal my things. He said ‘thank you’ to me."

Tom felt much moved after he heard the words of the monk. He then asked for forgiveness and became a disciple of Buddha. He really received the bright moon which represents everyone’s pure heart.

Say Thank you when someone helps you.

Say Thank you when someone makes you smile.

Say Thank you when someone gives you some troubles.

Say Thank you when someone teaches you to think.

Say Thank you when someone creates your talent.

Say Thank you when someone leads you to the truth.

Say Thank you when you meet some good people.

Say Thank you when you avoid a bad situation.

Say Thank you when you calm down your mind.

Say Thank you when you had a good idea.

Say Thank you when you have everything you need.

Say Thank you when you feel joyful in your heart.

If you can say "Thank you" in any place and any time, you will find the bright moon everywhere.

Zen Story: 禪話，禪心

2006-11-27T19:15:00.000-08:00

公案一: 他對我說「謝謝」

一位和尚住在深山裡。有一天，竊賊湯姆闖入了這位僧人的寮房，想偷些東西。他發現這裡沒什麼值錢的物品，只找到幾件舊衣服。和尚說：「我沒有什麼好東西，你可拿走這些衣服。但要對我說『謝謝』。」湯姆很小聲地說了一聲「謝謝」後，就離開了。

和尚看到明亮的月光，照在湯姆背上。望著走遠的背影，他想：「我真希望把月亮送給你!」

幾天後，警察抓到湯姆並發現贓物中有幾件衣服寫著一位和尚的名字。警察將衣服送還給師父，並希望他能出來作証湯姆的罪行。和尚說：「湯姆沒有偷我的東西，他有對我說『謝謝』。」

湯姆聽到和尚的回話後覺得很感動。他請求原諒並決定來學佛。他真的得到了那輪明月—意指每個人的清淨心。

Ï生活小哲理

當有人提供協助時，說聲「謝謝」。

當有人讓你開懷大笑時，說聲「謝謝」。

當有人給你一些境界時，說聲「謝謝」。

當有人教導你如何思考時，說聲「謝謝」。

當有人啟發了你的潛能，說聲「謝謝」。

當有人引導你接近真理，說聲「謝謝」。

當你遇到好人，說聲「謝謝」。

當你避開掉壞因緣，說聲「謝謝」。

當你安定心神時，說聲「謝謝」。

當你有一個美妙的構想時，說聲「謝謝」。

當你擁有想要的東西時，說聲「謝謝」。

當你內心充滿喜悅時，說聲「謝謝」。

＊如果你在何地方或任何時間，都能說聲「謝謝」，那你就會發現--處處有明月。

Zen Story: My Country is Peaceful

2006-11-26T19:45:00.000-08:00

When Zen Master Gao was still a novice, he went to pay his respects to Zen Master Weiyan of Yaoshan. Weiyan asked Gao, “I heard that the capital Chang-an is very noisy.” Gao replied, “My country is peaceful.” Weiyan asked, “Did you learn this from reading sutras or talking to a master?” Gao said, “From neither.” Weiyan then asking, “There are people who do not read sutras nor talk to the masters. Why do they learn nothing?” Gao replied,”It doesn’t mean they learn nothing. It is because they do not practice what they learned.”

When you see a beautiful girl but you are not influenced by her beauty, that is the TRUE PEACE.

When you sit in a noisy room but you are not influenced by the sound, that is the TRUE PEACE.

When you smell the redolence of freshly brewed coffee but are not influenced by its fragrance, that is the TRUE PEACE.

When you taste a piece of bitter melon but you are not influenced by the bitter taste, that is the TRUE PEACE.

When you lie on a hard bed but you are not influenced by the hardness, that is the TRUE PEACE.

When you have bad dreams but you are not influenced by the vision, that is the TRUE PEACE.

When you are not cheated by your eyes, ears, noise, tongue, body or mind, that is the TRUE PEACE.

Practice good ideas which you have learned, you will find TRUE PEACE always following you.

公案二: 我國宴然

2006-11-26T19:30:00.000-08:00

高沙彌到藥山參見惟儼禪師，禪師問道：「我聽說京城長安不太安寧。」高沙彌回答：「我的國家非常平靜。」禪師問：「你的見解是從經書上讀到的呢，還是向師父請教的呢？」高沙彌答：「既不是從看經學到，也沒有請教別人。」禪師又問：「有些人不讀經，又不去請問師父。為什麼學不到呢？」高沙彌答：「他們不是學不到，他們只是不肯承當罷了。」

Ï生活小哲理

當你看見一位美女，卻不會被她的美色所迷惑，那就是真正的平靜。

當你坐在吵雜的房間內，卻不會受到聲音的影響，那就是真正的平靜。

當你聞到新煮咖啡的香味，卻不會被香氣誘惑，那就是真正的平靜。

當你嘗到一片苦瓜時，卻不會被苦味所困擾，那就是真正的平靜。

當你睡在硬板床上，卻不會感到困苦，那就是真正的平靜。

當你做惡夢時，卻不會被眼前的幻象所掌控，那就是真正的平靜。

當你不會被自己的眼睛、耳朵、鼻子、舌頭、身體及意念所騙，那就是真正的平靜。

＊落實你曾學過的好觀念，你會發現「真正的平靜」一直在你身旁。

Chinese Culture is shining in the History of Oklahoma

2004-11-27T19:33:00.000-08:00

The report of Buddha Mind Monastery to the Chinese Exhibition in Oklahoma History Center

History is the record of human activities, while culture is the spiritual connection of people. Recently, the Oklahoma History Center (OHC) and the Oklahoma Chinese Culture Foundation (OCCF) opened a one-year long exhibition, “A Scissor Tail Return – The Chinese Experience in Oklahoma” to show the lives of Chinese people in Oklahoma.

The Buddha Mind Monastery (BMM) is the first monastery of the Chan School in Oklahoma. Knowing that a lot of Chinese people are very sincere to Buddhism, Ms. Tinny Chang, the Director of OCCF, especially invited the following; Mr. Michael Bell, the Curator of General Collections of Oklahoma Museum of History (GCOMH), Mr. Rodger Harris, the Oral Historian of Research Division of GCOMH, and Ms. Susan De Quevedo, the Assistant Curator of GCOMH, to visit the Buddha Mind Monastery.

In order to support the Chinese Exhibition and let people have a chance to understand the history, culture, and art in Buddhism, Ven. Jian Tai, Abbess of BMM, provided a New Year Blessing scroll “Xiu Shan Ji Fu”, meaning “To practice good deeds and cultivate merits” by the Grand Master Wei-chueh of Chung Tai Chan Monastery, to their guests. Ven. Jian Tai also donated her old collections: one hundred and eight phoenix-eye chanting beads, a hand bell and a wooden fish to the Oklahoma History Center.

Phoenix-eye bead trees grow in India; every bead has an eye like a phoenix-eye. Beads are very hard and after chanting for a long time, the beads will become shinny and their color will turn darker. “We used to connect one hundred and eight beads together, which means to cut off one hundred and eight vexations and attain one hundred and eight Samadhi” said Ven. Jian Tai.

The hand bell is a percussion instrument used at a Buddhist monastery. It is made of copper and its shape is like a bowl, with a diameter of seven centimeters. The copper bowl is put on top of a 35 centimeter long wooden stem. People use a long copper stick to strike the bell.

There are two fish images in the wooden fish. We all know that fish don’t have eyelids and their eyes are open during sleep. This phenomenon is used to encourage Buddhists to practice diligently. Sometimes people carved a wooden fish with a dragon shape to show that normal people can turn into sages and saints.

Good results rely on wonderful causes and conditions. Through great planning and long term preparation, the exhibition was opened on Sep 21, 2007. Ms. Tinny Chang invited the Shifus and the lay people of BMM to join the opening ceremony. Ven. Jian Tai was also invited to cut the red ribbon. In order to celebrate this Chinese exhibition, the Dharma Support Association of BMM sent a basket of fresh flowers to OHC. Mr. Michael Bell, the Curator of GCOMH, represented the OHC and received the flowers.

There were more than three hundred people who joined the opening ceremony. Every one had high expectations for this exhibition.

There where many samples of Chinese clothing, food, festivals, literature and spirituality in the exhibition. The calligraphy “Xiu Shan Ji Fu” of Grand Master Wei-chueh attracted everyone’s attention. The photos of the Buddha Mind Monastery, and its Grand Opening Purification and Consecration Ceremony showed that Buddhism is propagating prosperously in Oklahoma. All the donation offerings displayed in the cabinets where a wonderful site to behold, proof of the great support by the local communities.

Though there are few Chinese people living in Oklahoma, their diligence and hard work has been affecting Oklahoma communities greatly. In 2004, the Shifus of the Buddha Mind Monastery started to propagate Buddhism and introduce meditation and Chinese culture to local people. For the first time, people who love Chinese history and art have a great opportunity to get to know the Buddha Mind Monastery and enjoy the art that is in Buddhism. We truly appreciate the efforts and time spent by the Oklahoma History Center’s, Ms. Tinny Chang and many volunteers. As a result of the effort and time spent by many people, the Chinese Exhibition is a shinning addition to Oklahoma’s history and proves that the Chinese people are contributing to the culture of this state.

華人文化放光輝，奧州歷史開新頁

2004-11-27T19:30:00.000-08:00

--佛心寺受邀奧州歷史博物館展覽記實--

歷史，是人與人活動的記錄；文化，是人和人精神之傳遞。美國奧克拉荷馬州歷史博物館（Oklahoma History Center）與奧華文教中心合作，舉辦「歸來燕，中國人在奧州的經歷（A Scissortail Returns：The Chinese Experience in Oklahoma）」展覽，為期一整年。將華人在奧克拉荷馬州生活之經歷，透過歷史的角度來呈現。

佛心寺為奧克拉荷馬州第一座大乘禪宗道場。奧華文教中心主任梁遵燕居士了知佛法在中國人的心目中，占有崇高地位。特邀奧州歷史博物館Mr. Michael Bell（Curator of General Collections ofOklahoma Museum of History）, Mr. Rodger Harris（Oral Historian, Research Division）及Ms.Susan de Quevedo（Assistant Curator of General Collections）來佛心寺參訪與交流。

為了成就此次展覽，並讓大眾更能了解佛教歷史文化與藝術，佛心寺住持釋見太法師與來訪的貴賓結緣^上惟^下覺大和尚書寫的「修善積福」新春賀聯及中台山文宣。並將自己收藏多年的古物：一百零八顆鳳眼菩提念珠、引磬及木魚各一組，捐贈給奧州歷史博物館。

鳳眼菩提子產於印度，每一顆的芽眼如鳳眼，因此得名。由於質地十分堅硬，經持誦後顏色轉深，且愈來愈具光澤。而一百零八顆念珠之意義，則是修行人為求證百八三昧而斷除一百零八種煩惱。

引磬為寺院中使用的打擊樂器，又稱手磬。銅質碗形，直徑約七厘米，隆起的頂端有鈕，置於一根木柄上端，木柄長約三十五厘米，用細長銅棍敲擊。

木魚刻有首尾相接的魚形。魚本身沒有眼瞼，睡覺時眼睛張開，以此現象勉勵修行者精進用功。而龍形木魚的樣式則取乎「魚化成龍」，表示「轉凡成聖」之意。

任何事情之成就，皆需殊勝的因緣才能達成。歷經長時間的籌備，今年九月二十一日，展覽正式剪綵開幕，梁遵燕主任特邀佛心寺法師及居士參加，並請住持法師剪綵。為了表達祝賀之意，佛心寺護法會致贈鮮花一籃給歷史博物館，由Mr. Michael Bell（Curator of General Collections ofOklahoma Museum of History）代表接受。

當天到場之中外嘉賓共有三百多人，每位參與者都對此次展覽抱持高度的期許。

展覽場地設有服飾、文教、節慶、飲食等區，並闢有「精神教化」區（Spirituality），於此區內，中台禪寺開山方丈^上惟^下覺大和尚書寫的「修善積福」四字，印在朱紅的牆面上，吸引眾人之目光。佛心寺開光灑淨法會及建築照片，讓與會來賓看到佛法在異國興盛的氣象，而展示櫃內則陳列各方捐贈給博物館的精品。

華人團體在奧克拉荷馬州的數目雖然不算多，但勤奮認真，對地方逐漸顯現出影響力。佛心寺從2004年開始弘法度眾，接引中外人士認識佛法、學習禪修、了解中華文化。並藉由奧州歷史博物館展覽之因緣，讓愛好歷史文化藝術的人士，有機會和三寶結緣，擴展生活視野，體會佛教藝術之美。在此要感謝主辦單位，梁遵燕主任及為此展覽付出的所有人員，由於大眾的發心，過去點點滴滴的努力，在這次中西文化之交會中，閃耀出璀璨的光芒，也為華人在奧州之貢獻，作了最佳見証。

Meditation Class: Reflection

2004-10-25T19:35:00.000-07:00

--Reflection--

I don’t have to come; yet I feel drawn.
Others in the dim light were also drawn.
We each pursue the Way.
Shifus guide us; incense holds us in its palms.
Compassion and peace fill the air between us
One weeps with compassion; one floats; I hear one swallow.
We all take refuge in this peace and beauty.

Believing and Practicing: So You Think You Are Good Enough?

2004-09-27T19:37:00.000-07:00

by Yin Hwee (Chuan Yin)

One winter, I woke up early in the morning to do my daily routine of cleaning the shrine in my room. As I examined the Medicine Buddha crystal pagoda, I thought, “This looks pretty clean to me. Seems like I don’t need to spend much time on it!” Then I had another thought. “Well, I have plenty of time to spare today. Why don’t I just clean it thoroughly till it sparkles?”

As I took the pagoda to wipe it, a ray of sunshine shone through the window, making the house brighter. I was surprised to see that the “clean” crystal pagoda was actually covered with dust. I imagined that if it had been a summer morning, I would have seen dust flying all around my house very clearly.

This was a “light bulb” moment for me. I realized that sunshine is like the light of the Buddha’s teachings. The Buddha reveals to us the root of mental disturbances and sufferings (the dust), and showed us the way to liberate ourselves (the cleaning). His teachings are a brighter, clearer, more complete view of life and the nature of the universe.

Under the dim light (lay person’s eyes), many people understand that there are consequences for committing bad actions. They think that as long as they do positive things and have a good heart, having faith in any religion is unimportant. Some people say, “It’s sufficient to believe in Buddha, there is no need to cling to becoming a vegetarian.” I once saw this kind of comment as a personal preference, and I would respect other people’s choices. But after attending meditation classes at the Buddha Mind Monastery, and reading the Sutra of Ksitigarbha Bodhisattva, I realize that practicing Buddhism in addition to faith makes a huge difference.

Buddhism empowers us with the ability and strength to understand, train, and control our minds. By taking control of our minds with practice, we take control of our actions, too. Every thought in our minds counts. Every thought may be crucial to bring us closer to heaven or cost us a trillion years of suffering in hell. Therefore, we need to train ourselves to be the masters of our minds and be able to differentiate between the good thoughts and the bad thoughts that arise from moment to moment to bring about positive actions and prevent negative ones.

Simply abiding by the precepts is not enough. We should go deeper and understand why we should not have bad thoughts that would lead to bad actions in the first place. Although we might all appear to be good people under the dim light, we all still have room to improve under the Buddha’s light. This is why Ksitigarbha Bodhisattva’s vow to liberate all sentient beings is never ending. The sentient beings’ minds alternate between good and bad very fast, and cause them to go back and forth between the good realms and the lowly realms just as fast.

The Chung Tai Chan Monastery and all its meditation centers have the common goal with the Bodhisattvas to transfer the Buddha’s teachings to everyone within reach, using many methods that are convenient and acceptable to the lay people. Their compassionate wish is for us to be able to understand and take control of our own mind, and have a pure mind like the Buddha.

If we do not believe in the Buddha and our Buddha nature, our world is in darkness. If we only believe in the Buddha and do not practice, our mind will still be in darkness, which will be a disappointment to our Dharma teachers. If we rely on our own understanding to practice Buddhism, we might get lost on our path and deviate from the truth. We should all accept the Buddhist monks and nuns’ teachings with humbleness and utmost respect, and practice diligently at the same time. We should be thankful that there is someone with higher wisdom here to help us live a better life. I am confident that following in their footsteps will lead us to a brighter, broader life, and ensure that we never get lost in the dark anymore.

Believing and Practicing: 信佛與學佛

2004-09-27T19:30:00.000-07:00

傳穎

在冬天的一個早晨，我在清掃家中的小佛桌。這時太陽剛升起，我也沒有開燈，單單靠著佛桌上的小蓮花燈的燈光，便開始擦著佛桌上供奉的藥師佛水晶塔。可是我個子矮，佛桌比較高，小蓮花燈的燈光又偏暗，所以也沒看出些什麼灰塵。心想：＂這藥師塔還算滿乾淨，不需要怎麼擦嘛！＂但回頭又想：＂反正有時間，就給祂徹底清一下吧！＂我就伸手把藥師塔端下來。我就這樣一隻手端著，一隻手擦著佛塔。這時天已經開始亮，微微的冬天的陽光從視窗照射進屋裏。清澈透明的藥師塔在陽光之下就顯得佈滿了灰塵。我心想如果今天是個夏天的大太陽，我可能還能看得見屋裏的灰塵在空中亂飄，一些可能會落在傢俱上，一些還可能會被吸進鼻子裏呢！

頓然一想：這陽光不就像佛光一樣嗎？在佛陀慈悲的教化之下，我們才能看清楚人生中的煩惱與痛苦（灰塵）從哪裡來，從而知道如何去轉煩惱成菩提。很多人往往只像在微光下（世俗的人事物）隱隱約約知道殺人放火的事不能幹，要坐牢的，或者會毀了家庭和前途的。又或者覺得心好就可以，有沒有信教都不重要。有人還曾經對我說過: “ 心中有佛就好啦，吃不吃素無所謂!”　多年來我都認為這些只是各人的看法和喜好，只要不做壞事，信不信佛或有沒有學佛的親友都應該給予尊重。但是當我親近中台禪寺分院佛心寺的法師們，誦讀了地藏經之後，漸漸地發現其實它的差別可大了。這個差別在於我們如何去瞭解，鍛煉及掌控這顆心，如何去掌握自己的命運。要知道我們的起心動念是非常微細的，其因果報應是絲毫不爽的。我們對自己的起心動念必須清清楚楚明明白白。對於為什麼這惡事，惡念不能有，也一樣要清清楚楚明明白白。在微光之下，一個人看起來是個好人，但在佛光之下，這個人一定還有改進的地方。地藏菩薩之所以從長久遠劫以來都還在精進地度化眾生，不也因為眾生的心常常旋轉在善與惡之間，無法完全清淨，而隨業流轉，一時生往善道，旋而又墮到三途去。可悲又可怕！

“靈泉之光，中台之光，自性之光，光光相照，共成菩提。” 佛菩薩及法師們開種種方便，循循善誘，為的是讓我們都可以來認清人生宇宙的事實真相，都可以像佛陀一樣有一顆清淨無染的心。他們的心是慈悲的，是廣大的。人不信佛，心中一片黑暗。人單單信佛，不夠積極，白費佛菩薩及法師們的一片苦心，心中仍是一片黑暗。人單靠自己的智慧去修行，可能走偏了，乖離了佛道而親近外道。所以我們應該以一顆感恩的心，恭恭敬敬，認認真真地去接受與實踐　老和尚的教誨，追隨佛陀的腳步，一步一腳印，總有一天會走出一條屬於自性的光明道路，不再迷失在黑暗中。

To Be Continued

2004-08-27T19:40:00.000-07:00

In grave illness, the precepts are fine medicine.

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To Be Continued

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