sye is currently certified at Apprentice level.

Name: s ye
Member since: 2015-09-21 02:21:05
Last Login: 2017-08-20 18:25:15

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20 Aug 2017 »
Entrusting vs. Reasoning

“Sentient beings” are so called because they have sensations, feelings and emotions, which are invariably arbitrary, defiled and self-indulgent. Hence the terms “defiled emotions” and “obsessive emotions.” Passions are the roots of various afflictions. We see that emotional and sentimental people tend to suffer more from the vexations of life. In order to curb vexations, one turns to reasoning. To reason means to think, act and make decisions and choices in a calm and rational way, so as to avoid impulsive behavior.

“Don’t get emotional, be rational” is a universal guiding principle, including for Amitabha-reciters of the Pure Land school. However, this approach to life is at a lower plane than “entrusting”: to dedicate our lives totally to Amitabha Buddha and have complete faith in his deliverance. It is a quest for true life and an awakening. It transcends reason and emotions, yet includes and does not reject rational and passionate expressions. Sentient beings come in different capabilities and aptitudes -- some are more emotional while others more rational.

Schools of the Sacred Path place greater emphasis on being rational. We learn from the Surangama Sutra that if a person “is endowed purely with rational thought, he will soar in the air and be reborn in heaven.” However, “he will descend into the hell domain if his mind is dominated by extremely volatile passions.” The Pure Land path, however, transforms emotions skillfully. In the Contemplation Sutra, we see that Queen Vaidehi was a highly emotional and foolish ordinary being. When tormented by extreme suffering and feeling despondent, she cried out for mercy and yearned for a new life from the core of her being: “I beseech you, World-Honored One, to reveal to me a land without sorrow and affliction. I should seek rebirth there. I do not wish to live in this defiled and evil world of Jambudvipa anymore.”

Entrusting our lives to Amitabha Buddha is largely viewed as a manifestation of emotion. This is because sentient beings are inherently oriented to sentiments. They perceive Amitabha’s deliverance as benevolence and loving-kindness. Even our weariness of the Saha world, our delight in the Pure Land and aspiration for rebirth there can be said to be a form of emotion.

Compared with reason, sentiments are more susceptible to being defiled and clinging. Normally, the anguish experienced by those who are fettered and hurt by love is heart-breaking, much more so than that felt by those who are pained by a conundrum of rational thinking. For most people, the vitality and sensation they feel from passions are much more intense than those experienced from an obsession with reason. As a result, they are much more eager and motivated to be rid of afflictions brought by passions, compared to those who are preoccupied with rationality.

The Pure Land teachings skilfully steer passion-ridden ordinary beings towards purity and serenity. For example, in the Commentary on the Treatise on Rebirth in the Pure Land, Master Tanluan uses the metaphor of “making a fire on ice” to explain that even the most degraded beings who do not know that the intrinsic nature of existence is non-birth would, if they recite the name of Amitabha Buddha and aspire to be reborn in his Pure Land, have the fire of their wrong views spontaneously extinguished, since the Land of Bliss is a realm of non-birth. The deluded views are like a fierce fire which melts the ice; when the ice melts, the fire is extinguished. This is why Pure Land practice is also called the Easy Path.

That said, we Amitabha-reciters should strive to be more rational than emotional, while not losing sight of the paramount importance of entrusting our lives entirely to Amitabha Buddha and his deliverance. In any event, if we recite his name, our minds will naturally become more peaceful and rational as we are being embraced by Amitabha’s light. The result is that our afflictions and troubles will be minimized.

-- Master Jingzong
(English translation by Foying, edited by Fojin)
归命与理性
众生又称“有情”,即有情识、情感、情绪。众生之情总是主观的、染污的、执著的,故说情染、情执。由情生出种种苦恼>。现实所见情绪比较重的人,总比别人多一重烦恼。为对治情绪,故说理性。理性,乃是按事物本来之理,冷静合理思维>、行动、判断抉择等,以减少情绪冲动。

“理性不情绪”是所有人的通则,净土念佛人当然也不例外。但这是次一级层面的,更深层面的是“归命”,即全副生命归投>弥陀救度,这是生命的渴求与觉醒,超越理性、情绪的层面,也包含、不拒绝理性、情绪的表现。因众生根机不等,或重>情绪,或较理性。
圣道法门更重理性,《首楞严经》言:“纯想即飞,纯情即堕。”净土法门巧化情绪,《观经》韦提希夫人即是情绪很重、>不理性之凡夫,为苦恼所逼,无路可走,才从生命之底发出呐喊、渴盼,“唯愿世尊,为我广说无忧恼处,我当往生,不乐
阎浮提浊恶世也。”

归命阿弥陀佛往往表现为情感的成分多,这是因为有情众生本来偏重于情,弥陀慈悲救度在众生边也多体会为慈爱温情,>乃至厌秽欣净、愿生净土也是一种情。
情、理相比,情较染著,粘腻,为情所困、所累、所苦者往往锥心刺骨,其觉受更甚于迷于事理者,于多数人,情之生命>力表现、觉受,以及欲脱情苦之盼望、动力或更甚于迷理者。
净土门善用凡情入于清净,如《论注》冰上燃火喻所明,故是易行道。

话虽如此,在全副生命归投弥陀救度前提下,念佛人亦当注重理性不情绪,这也是佛光照摄心念趣于平静理性之表现,由>此会减少很多不必要之烦恼。


Machine-translation:

Fate and reason.
" empathy that is, empathy, emotion, emotion. All beings are always subjective, stained, obstinate, and. All sorts of afflictions. The reality is that people who are more emotional than others are more upset than others. To be rational, to be rational. Rationally, it is a matter of logic, calm and rational thinking, action, decision-making, and so on, so as to reduce emotional impulses.

"irrational emotion" is the general rule of all, of course, of course. But this is a sub-level, and a deeper dimension is "Life-saving that is to say," life is life that is the thirst and the awakening of life, beyond rational and emotional dimensions, and not to be irrational and emotional. Performance. Because of the creation, or the emotion, or the rationality.
The Holy Spirit is more rational and rational, " first :" " Pure, pure, pure, pure, pure, pure, pure, pure and simple. Not,, no, no,, keen, keen, keen, keen, and. Yan floating is a bad man."

The fate of the Buddha is often shown as an element of emotion. It is because of the emotions and compassion, Amitabha, compassion, compassion and compassion, as well as the warmth and warmth of the people.
In Comparison, it is more painful, sticky, tired, tired, tired and tired of all those who suffer and suffer more than their minds, in the majority, in the life of the people. And the desire, the power, or more than the riddler.
It is an easy way to make good use of the land of pure land, for example, when it comes to light.

Having said that, under the premise of the heavily of life, the Buddhist people also focus on rational and irrational behaviour, and this is also a manifestation of calm and rational behaviour in the light of the Buddha, which will reduce many unnecessary worries.
31 Jul 2017 »
Happy B-day to Dr. Laird ! Yeh... CVS order due to be picked up after Aug. 2nd Bronx NYC 235 Ave(?)
10 Jul 2017 »
《弟子規》原名《訓蒙文》,為清朝康熙年間秀才李毓秀所作,後來清朝賈存仁修訂改編《訓蒙文》,並改名《弟子規》。

李毓秀(公元1662年至1722年),字子潛,號采三,清代康熙時山西絳州人,生於清代康熙年間,卒於乾隆年間。清初著名學者、教育家。從師黨冰 壑游歷近二十年。精研大學中庸,創辦敦復齋講學。 李毓秀學問好,修養好,來聽課的人很多,門外滿是腳印。太平縣御史王奐曾多次向他請教,十分佩服他的才學,被人尊稱為李夫子。他的著作有《弟子規》、《四 書正偽》、《四書字類釋義》、《學庸發明》、《讀大學偶記》、《宋孺夫文約》、《水仙百詠》等,分別藏於山西省圖書館和北京大學圖書館。 因撰寫《弟子規》,去世後他的牌位被供奉在絳州先賢祠。

特別是《弟子規》(初版時稱《訓蒙文》,浮山賈木齋修訂為《弟子規》),輾轉翻印,流傳甚廣,成為清代至民國年間通用的兒童啟蒙讀物。此書以淺近通 俗的文字、三字韻的形式闡述了學習的重要、做人的道理以及待人接物的禮貌常識等等。
總敘

弟子規 聖人訓 首孝弟 次謹信
汎愛眾 而親仁 有餘力 則學文
入則孝

父母呼 應勿緩 父母命 行勿懶
父母教 須敬聽 父母責 須順承
冬則溫 夏則凊 晨則省 昏則定
出必告 反必面 居有常 業無變
事雖小 勿擅為 苟擅為 子道虧
物雖小 勿私藏 苟私藏 親心傷
親所好 力為具 親所惡 謹為去
身有傷 貽親憂 德有傷 貽親羞
親愛我 孝何難 親憎我 孝方賢
親有過 諫使更 怡吾色 柔吾聲
諫不入 悅復諫 號泣隨 撻無怨
親有疾 藥先嘗 晝夜侍 不離床
喪三年 常悲咽 居處變 酒肉絕
喪盡禮 祭盡誠 事死者 如事生
出則弟

兄道友 弟道恭 兄弟睦 孝在中
財物輕 怨何生 言語忍 忿自泯
或飲食 或坐走 長者先 幼者後
長呼人 即代叫 人不在 己即到
稱尊長 勿呼名 對尊長 勿見能
路遇長 疾趨揖 長無言 退恭立
騎下馬 乘下車 過猶待 百步餘
長者立 幼勿坐 長者坐 命乃坐
尊長前 聲要低 低不聞 卻非宜
進必趨 退必遲 問起對 視勿移
事諸父 如事父 事諸兄 如事兄


朝起早 夜眠遲 老易至 惜此時
晨必盥 兼漱口 便溺回 輒淨手
冠必正 紐必結 襪與履 俱緊切
置冠服 有定位 勿亂頓 致污穢
衣貴潔 不貴華 上循分 下稱家
對飲食 勿揀擇 食適可 勿過則
年方少 勿飲酒 飲酒醉 最為醜
步從容 立端正 揖深圓 拜恭敬
勿踐閾 勿跛倚 勿箕踞 勿搖髀
緩揭簾 勿有聲 寬轉彎 勿觸棱
執虛器 如執盈 入虛室 如有人
事勿忙 忙多錯 勿畏難 勿輕略
鬥鬧場 絕勿近 邪僻事 絕勿問
將入門 問孰存 將上堂 聲必揚
人問誰 對以名 吾與我 不分明
用人物 須明求 倘不問 即為偷
借人物 及時還 後有急 借不難


凡出言 信為先 詐與妄 奚可焉
話說多 不如少 惟其是 勿佞巧
奸巧語 穢污詞 市井氣 切戒之
見未真 勿輕言 知未的 勿輕傳
事非宜 勿輕諾 苟輕諾 進退錯
凡道字 重且舒 勿急疾 勿模糊
彼說長 此說短 不關己 莫閒管
見人善 即思齊 縱去遠 以漸躋
見人惡 即內省 有則改 無加警
唯德學 唯才藝 不如人 當自礪
若衣服 若飲食 不如人 勿生慼
聞過怒 聞譽樂 損友來 益友卻
聞譽恐 聞過欣 直諒士 漸相親
無心非 名為錯 有心非 名為惡
過能改 歸於無 倘揜飾 增一辜
汎愛眾

凡是人 皆須愛 天同覆 地同載
行高者 名自高 人所重 非貌高
才大者 望自大 人所服 非言大
己有能 勿自私 人所能 勿輕訾
勿諂富 勿驕貧 勿厭故 勿喜新
人不閒 勿事攪 人不安 勿話擾
人有短 切莫揭 人有私 切莫說
道人善 即是善 人知之 愈思勉
揚人惡 即是惡 疾之甚 禍且作
善相勸 德皆建 過不規 道兩虧
凡取與 貴分曉 與宜多 取宜少
將加人 先問己 己不欲 即速已
恩欲報 怨欲忘 報怨短 報恩長
待婢僕 身貴端 雖貴端 慈而寬
勢服人 心不然 理服人 方無言
親仁

同是人 類不齊 流俗眾 仁者希
果仁者 人多畏 言不諱 色不媚
能親仁 無限好 德日進 過日少
不親仁 無限害 小人進 百事壞
餘力學文

不力行 但學文 長浮華 成何人
但力行 不學文 任己見 昧理真
讀書法 有三到 心眼口 信皆要
方讀此 勿慕彼 此未終 彼勿起
寬為限 緊用功 工夫到 滯塞通
心有疑 隨札記 就人問 求確義
房室清 牆壁淨 几案潔 筆硯正
墨磨偏 心不端 字不敬 心先病
列典籍 有定處 讀看畢 還原處
雖有急 卷束齊 有缺壞 就補之
非聖書 屏勿視 蔽聰明 壞心志
勿自暴 勿自棄 聖與賢 可馴致
弟子規終
7 Aug 2016 »
hey, finally took the trouble to syndicate one of my Chinese blog content with my diary config... it looks like working great!

which is the more disappointing that this instance isn't working at the moment...
7 Aug 2016 »
why is diary editing not working ?

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