一身白骨臭皮囊，四大假合梦幻身， 无有修持无证量，愧对如来与众生 。
一身白骨臭皮囊，四大假合梦幻身， 无有修持无证量，愧对如来与众生 。
It is like unto a great cloud
Rising above the world,
Covering all things everywhere,
A gracious cloud full of moisture;
Lightning-flames flash and dazzle,
Voice of thunder vibrates afar,
Bringing joy and ease to all.
The sun’s rays are veiled,
And the earth is cooled;
The cloud lowers and spreads
As if it might be caught and gathered;
Its rain everywhere equally
Descends on all sides,
Streaming and pouring unstinted,
Permeating the land.
On mountains, by rivers, in valleys,
In hidden recesses, there grow
The plants, trees, and herbs;
Trees, both great and small,
The shoots of the ripening grain,
Grape vine and sugar cane.
Fertilized are these by the rain
And abundantly enriched;
The dry ground is soaked,
Herbs and trees flourish together.
From the one water which
Issued from that cloud,
Plants, trees, thickets, forests,
According to their need receive moisture.
All the various trees,
Lofty, medium, low,
Each according to its size,
Grows and develops
Roots, stalks, branches, leaves,
Blossoms and fruits in their brilliant colors;
Wherever the one rain reaches,
All become fresh and glossy.
According as their bodies, forms
And natures are great or small,
So the enriching rain,
Though it is one and the same,
Yet makes each of them flourish.
In like manner also the Buddha
Appears here in the world,
Like unto a great cloud
Universally covering all things;
And having appeared in the world,
He, for the sake of the living,
Discriminates and proclaims
The truth in regard to all laws.
The Great Holy World-honored One,
Among the gods and men
And among the other beings,
Proclaims abroad this word:
“I am the Tathagata,
The Most Honored among men;
I appear in the world
Like unto this great cloud,
To pour enrichment on all
Parched living beings,
To free them from their misery
To attain the joy of peace,
Joy of the present world,
And joy of Nirvana….
Upon all I ever look
Without distinction of persons,
Or mind of love or hate.
I have no predilections
Nor any limitations;
Ever to all beings
I preach the Law equally;
As I preach to one person,
So I preach to all.
Ever I proclaim the Law,
Engaged in naught else;
Going, coming, sitting, standing,
Never am I weary of
Pouring it copious on the world,
Like the all-enriching rain.
On honored and humble, high and low,
Law-keepers and law-breakers,
Those of perfect character,
And those of imperfect,
Orthodox and heterodox,
Quick-witted and dull-witted,
Equally I rain the Law-rain
Buddhism. Lotus Sutra 5
Lotus Sutra 5: This Parable of the Rain Cloud describes the impartial and equal care which the Buddha gives to all creatures. In addition, it speaks to the specific issue of this sutra, which is the unity of the various paths (shravaka-vehicle, pratyekabuddha-vehicle, and bodhisattva-vehicle) as stepping stones in the overarching dispensation of the Buddha–the One Vehicle.
In terms of the nature of mind, the true nature of mind, I don’t know what I could say about that. It’s just there. Usually we think of the true nature of mind as something really high, and although I haven’t done a lot of practice in relation to the true nature of mind, if I speak from my own experience of this, I could say that eventually we will return to what we were bored with in the beginning and discover that was it.
So we start off by thinking that what we have right now is too simple, too ordinary. The true nature of mind must be something special, something high, something prettier than what we have now. And what we have now doesn’t really satisfy our desires, it’s not very attractive to us, but if you put some serious effort into your practice, then eventually I think that recognizing the true nature of mind means returning to that place where you started with — your boring unattractive, not new, not high, mental state — and actually recognize that it has been what you’re looking for.
– 17th Karmapa
Until you perfect the view,
Don’t count your practice in years or months,
But decide to dedicate the whole remainder of your life to Dharma practice.
This is the approach of the very best practitioners.
– Yangthang Rinpoche
A Brief Presentation of View, Meditation and Action
The only spiritual life you need is not to react.
First one learns Dharma, but does not yet understand it; Then one understands, but has not yet practiced. One practices, but has not seen the truth of Dharma; then one sees Dharma, but one’s being has not yet become Dharma.
– Ajahn Chah
from the book “Being Dharma: The Essence of the Buddha’s Teachings”
“I do not wish to convert people from one organized religion to another; I have no interest in any of these organized religions. My interest is in Dhamma the truth, the teachings of all Enlightened Ones. If at all there is any conversion, it should be from misery to happiness, from defilement to purity, from bondage to liberation, from ignorance to enlightenment.”
Ven S.N. Goenka
JETSUNMA TENZIN PALMO
We don’t have to take a position on everything. This frees up the mind. We don’t always have to interfere with our own judgements.
When we are mindful, there is no commentary.
Two monks were washing their bowls in the river when they noticed a scorpion that was drowning. One monk immediately scooped it up and set it upon the bank. In the process he was stung. He went back to washing his bowl and again the scorpion fell in. The monk saved the scorpion and was again stung. The other monk asked him, “Friend, why do you continue to save the scorpion when you know its nature is to sting?”
“Because,” the monk replied, “to save it is my nature.”
“Compassion is the keen awareness of the interdependence of all living things which are all part of one another and involved in one another.”