Tuesday, 5 June 2012
Buddhism 2013
Buddhism 2013 to say we will be still around in 2013 and the world will not have ended in 2012, or at the very least the energy and the soul will still be around in 2013, the soul is eternal and so cannot die, it is only the physical body that experiences death, the soul, waked up from this world and moves on to its next journey or place of existence and so this is why i have now named this blog buddhism 2013.
Wednesday, 28 March 2012
Disclosure why good people have been wronged?
Master Profile Griffith University in Australia, Honorary Professor of the University of Queensland, Griffith University, visiting professor of the Renmin University of China, President of the honorary doctorate at the University of Southern Queensland, Indonesia Xiali noted Dexia dragged Islam honorary doctorate Pure Land Learning College, Hong Kong the headroom Master of Directors Chairman of Buddha Education Association, Farmington feel the net, word clearance, was born in 1927 in Lujiang County, Anhui Province, China, the common name of Xu industry David. Resident of Taiwan in 1949. 2054 has to follow the generation philosophy Tongcheng Professor Fang Dongmei, the Tibetan monk the Akiyoshi Hutuketu with Confucianism, Buddhism and home Jinan Ben-nan old professor, learning through history, philosophy, and Dharma thirteen years, in the Buddhist Pure Land were up to focus on. In 1959, the Master in Taipei Yuanshan Rinzai temple tonsure; to restore Sheng Zhelun management and moral education, promote the compassionate spirit of responsibility of Mahayana Buddhism. Since preaching teaching for more than five years without interruption. Initiated the "Buddhist" is "of the Buddha Educational name of the open India presented the classic and the use of audio-visual equipment, network, satellite television universal atmosphere of benevolent fraternity EFA.
Has India purchased more than 6,500 sets of "Tripitaka," presented the world's institutions of higher learning, the National Library Jige religious groups. Who have been the appointment of Taipei , Cape Temple the Tripitaka College teachers, Chinese Culture University professor of philosophy, domestic Dean of the School. Founder of the China Tibet audio-visual library, the Buddha Educational Foundation, and the Pure Land Learning College. Guidance of Singapore founder of the Pure Land Learning Institute of the "Kobo personnel training courses". The present global Buddha, more than one hundred educational institutions to recruit Master for the permanent instructors; tens of thousands of listeners through distance learning, learning to the Master. In addition to preaching the teaching, the Master in all kinds of medicine, education, charity relief career is also very concerned about, regardless of nationality, religion, ethnicity, equality and sincere to contribute.
The beginning of 1997, living in Sin Chew three years, nine religious of Singapore is committed to unity, to inform the world of different religions in the world is indeed a unity! Has won the Texas, an honorary citizen of the United States, Dallas, an honorary citizen, an honorary citizen of Australia, Toowoomba, Indonesia, religion, the highest honor, and Griffith University, Australia, University of Queensland, University of Southern Queensland and Indonesia Charade. Noted Dexia dragged Muslim University honorary doctorate and an honorary professor. Two ΟΟ five years, won the honors of the Queen of England AM, once again affirmed the outstanding contribution of the Master of multicultural education and religious unity. Half century, the Master enough to track and fill the five continents.
Has represented the University to Asia and around Australia to participate in an international peace conference; several times, accompanied by Singapore's nine religious, the five major religions in Indonesia, Malaysia, five religious delegation to visit China (Xinjiang), Rome, Egypt and other religious sites with the University. And donated the Thai Sangha hospital building fund, in fact, a big step to defuse the North-South transfer Buddhism two thousand years of estrangement. Wherever there, not only by the support of the Buddhist believers love, cordial exchange with the religious people, sincere learning, as an old friend frank.
Two ΟΟ five years, UNESCO in Australia on behalf of many visits to the old Master, I hope with the Pure Land Learning College, inviting real love, the old professor of moral knowledge, experts and scholars lecture. Coupled with the "Rules" and "Treatise Industry Road by" teaching to the world in six languages to Chinese, English, Arabic, Spain, Russia, France and other promotion. Use the Internet, satellite TV, 24-hour play in all regions of the world repeatedly.
To provide global awareness of learning divine perfection satisfactory ethical, moral , causal, and religious education. Master have a view of the Modern religion on the wane, the emphasis on the form of lack of substance, and actively promote religious university "or" multi-cultural university, cultivating the missionary staff of all religious teachers, in-depth teachings, and improve quality. Sincerely hope the Jieneng of various religions learners Ke Allah divine mercy fraternity to implement the social ideal of a harmonious society. Master Chin Kung buddhis darma talks
Clearance Master Tan: if you want to practice something for the deceased?
The headroom Master Speaker - Buddhist doubts 30 (22 Jul 2005) Q: their loved ones passed away the first anniversary of whether to do the ceremonies? Answer: we can not have your own, if you think relatives should help him in his honor, should be done. Not only this is done for their loved ones, to promote filial piety, and do for others to see, not to mention the year, ten years to do, have to do it in twenty years, for what? Filial piety, this world people do not know how you do in school is to all living beings, you say how much this sense. Ninth floor for Wan surname ancestor, and every year we have two to make offerings to the ancestors of the distance we are far from thousands of years ago, the ancestors were we so kind to respect, or obsession How can anyone not filial piety in the Memorial, in front of parents the truth. The Chinese nation to maintain to this day has not yet been eliminated, I often speak seats inside three reasons, the first is the worship of ancestors, filial piety! Everyone has a shrine, and every year a certain amount of time to the festival. Although there is no ancestral hall, and each family ancestral temple, I went back home ancestral hall was gone even the ancestral hall of the house are not.
Now we are the country each clan names common to build a shrine, called Memorial Hall. We know now, I thought the last name only one, 2,000 , but now I know 20000 2000 multiple surnames. You see such a large population, the country such a large population, is not simple, not easy. So we built an ancestral hall, and hope that each county has a surname ancestors Memorial deacon by the head of this place , and each county to send a representative to accompany the sacrifice, to promote filial piety. Results to promote filial piety, China and Germany owned by thick, reverence for his ancestors, China and Germany owned by thick, we let each person's moral kind, which is taught, it is important to education, fundamental education. The second is his honor, you see that each county has the Confucius Temple, the ancestral temple, Confucius Temple, Confucius Ji teacher, filial respect for teachers to rely on this form of performance.
The third is the City God Temple, you can not think that it is a superstition, then you are wrong, the Town God's Temple inside to teach something ? Teach your karma, you make good must have good fruit, you are committing evil must have roost. My last visit to Beijing, the Chinese Catholic leaders, the Fu Archbishop, I very speculative to talk to him, many of our ideas, views are consistent. I told him that a City God Temple at least the arrival of 000 police officers. He nodded, reasonable, justified. Indeed a Town God's Temple, where many people are afraid of crime, fear of retribution. Town God's Temple no, Hu indulging in what he dare, 000 police a day till night to appease not, are not the way to do the law and order, a God Temple can do a good job.
Chinese former of these emperors are much smarter than it is now people, really the desired result. Two years ago, during the book fair to visit at that time, Mr. Chen Langlao, Chen Lao Buddhist with a visit there for dinner, he told me to talk about, he is Sichuanese. He said the former Sichuan temple, the crime rate very little, these temple have been destroyed, crime rates increase. This remark significant.
So now God Temple, of course, national policy is very easy to restore, but we want a method is painting hell in disguise Figure. Hell in disguise Figure Town God's Temple inside the main part of a ten Dian. I was very young, five-year-old mother to the Temple to burn incense to take me to see, very impressed, indeed life did not dare to do bad things, often thought of those statues of the Town God's Temple inside, you know it affects a person deep.
can not use a computer to participate in Buddhist College? Site preached the need to support after graduation? Buddhist
can not use a computer to participate in Buddhist College? Site preached the need to support after graduation?
~ Buddhist
Buddha Education Association of Hong Kong movie subtitles Question and Answer (A Hong Kong parameters science fellow of k) : Q: Third, he said to me one day the book did not read, can not use a computer to join you in the Buddhist College, after graduation, site preached, I need your support. A: We will help you, as long as you properly learn a cultural and educational center in the country, we do, you can go over there and learn. The present building of the center of our culture and education has been covered, and most recently the interior decoration, is estimated to be completed by the end of October and November there is a lot of people can live in it, next spring we can enrollment. College is no diploma education without a diploma, short-term education, specializing in teaching ethics. Outside the country because the schools a lot more, all schools missing a course of moral education, ethics, this course, our Institute is a specialized tutoring this course. Is now before the tutorial traditional Chinese culture, ethics course.
Our registration is not an individual registration, we use a computer on the computer, we can filter, really who are interested in this job. That we are a school teacher for the first object, because he can teach the students. We recruit a kindergarten teacher, primary school teacher , junior high school teacher, I hope they learn, he can go back to school when teaching ethics with. We do this work, so we are short-term schools. Society on all walks of life we are all for his services. For example, you are a public and Secretary boss, you have to teach your employees, you can contact with us, we can give you ten, 20 places for your employees to come to me to accept the ethics training. Which line, we will open the line of professional time, you have a week, we have graduated from one week, you have two weeks, we will give you graduated two weeks, completely free of charge. We want to do this school, for national service, serve the whole world, other countries and regions in the world wanted to come to school, we all welcome, we hoped that next spring we may commence. Huixiang Ji back to the text: May the students in the Western Pure Land, Nine Lotus parents. Flowers Xianfo Gordon born reclaim Buddha as a partner.
May this merit. Solemn Buddha Pure Land. Reported four heavy grace. Under the economic way bitter. If knowledge by Noted bodhicitta. Make the report body. Paradise country syngenesis. Ready to take this merit, back Dharmadhatu beings to make void, to make a report body, the country with the raw bliss. Ready to take this merit, universal to all. Beings, etc., are a total of Buddha Way. Ready to take this merit to eliminate places now industry growth Zhu Fu Hui Yuan Cheng Sheng Shangen Dao Bingjie and famine, etc.
Xijie best to eliminate all learning comity and recite accept and uphold human Zhanzhuan circulation of persons are dependents the Haman music perish by the exaltation wind and rain often smooth transfer the people learned that Corning dharmadhatu Zhu containing knowledge with the card Supreme Road Repentance: the disciples to no robbery to all Yuanqin creditors and hurt because of my sin, killing all living beings to express my deep repentance! May my life to repair the merit all the back to give them and all living beings. May they and all beings as soon as possible Shanyin total repair Buddhism and Taoism, reborn in the Western Paradise, to meet with the Buddha! Amitabha, Amitabha, Namo Amitabha.
Thanksgiving word: disciples sincere gratitude to the Buddhas and Bodhisattvas, all Long days Custodian of deity kindness, thank clearance Master and all good mentor kindness, thanks for all good mentor and began robbing the life I raised my six parents and all relatives could dependents kindness, thank the Lord kindness of all karmic debt , and thank the one with the edge of beings kindness, and sincere thanks to all to help me care for all living beings and I favor in my! Make this life honestly recite, to survive the West, to show returns! Amitabha, Amitabha, Namo Amitabha. Respectful reproduced circulation Share share the benefit of all beings boundless ~ ~ Namo Amitabha
the ninth floor of Buddhist Church, why are not allowed to wear shoes only to wear white socks
the ninth floor of Buddhist Church, why are not allowed to wear shoes only to wear white socks
Clearance of old Master - the ninth floor of Buddhist Church Why are not allowed to wear shoes only to wear white socks, brothers do not understand?
~ Buddhist Question and Answer (A Hong Kong's participation fellow of 11)
~ Buddha Education Society of Hong Kong movie subtitles: Q: The fourth issue, he said that the ninth floor of Buddhist Church Why are not allowed to wear shoes, only wear white socks, not only have brothers do not understand, I do not understand? A: This table does not write the name, I do not know who you are. This is the etiquette, rules, etiquette, rules of each temple, is not exactly the same set ourselves. Our parameter learning in mainland China, each temple has its own rules, the so-called house rules, house rules temple, it has its rules, it has its own uniform.
Off his shoes into the table respectful, many temples in China this habit. In Hong Kong, the temple floor is the floor, wipe it very clean, we wear shoes, floor step dirty more difficult to clean-up , we have to understand this meaning. As for the white, black, and through Yellow River, in blue, that individual shall not, this is not unreasonable.
If we all wear white, wear a red and out of place, we are not the same. Therefore, in this side , we hope that since the temple all with white socks, we prepare more than a few pairs on the door, if people did not take, you can be able to support, so it is complete. Dojo in Japan, Japan must take off shoes inside can be seen off the shoes is the ancient ritual. Japan regardless of the temple is also the general people, because he lived in the house of tatami. China in ancient times into the family house when you see the "Book of Rites , "which stresses were required to take off his shoes, the shoes on the outside, not wearing shoes into the family room to go inside. But this ancient ritual, the living environment is not the same, the Japanese also save, save the clothing of the Chinese in ancient times, kimono.
Kimono in China in ancient times, kimono, also called Gofuku, Wu is now Jiangsu, it is to pass from that time in the past, and now also saved, we see to admire, hard to come by, but also save. Building or ancient times, tatami house is the building of the Spring and Autumn Period Warring States time, they learn to go back is still preserved in To Japan to see something of the ancient Chinese, in China no, this is very regrettable.
Therefore, to understand the ancient Chinese culture, a visit to Japan. Huixiang Ji back to the text: May the students in the Western Pure Land, Nine Lotus parents. Flowers Xianfo Gordon born reclaim Buddha as a partner.
May this merit. Solemn Buddha Pure Land. Reported four heavy grace. Under the economic way bitter. If knowledge by Noted bodhicitta. Make the report body. Paradise country syngenesis. Ready to take this merit, back Dharmadhatu beings to make void, to make a report body, the country with the raw bliss. Ready to take this merit, universal to all. Beings, etc., are a total of Buddha Way.
Ready to take this merit to eliminate places now industry growth Zhu Fu Hui Yuan Cheng Sheng Shangen Dao Bingjie and famine, etc. Xijie best to eliminate all learning comity and recite accept and uphold human Zhanzhuan circulation of persons are dependents the Haman music perish by the exaltation wind and rain often smooth transfer the people learned that Corning dharmadhatu Zhu containing knowledge with the card Supreme Road Repentance: the disciples to no robbery to all Yuanqin creditors and hurt because of my sin, killing all living beings to express my deep repentance! May my life to repair the merit all the back to give them and all living beings. May they and all beings as soon as possible Shanyin total repair Buddhism and Taoism, reborn in the Western Paradise, to meet with the Buddha! Amitabha, Amitabha, Namo Amitabha.
Thanksgiving word: disciples sincere gratitude to the Buddhas and Bodhisattvas, all Long days Custodian of deity kindness, thank clearance Master and all good mentor kindness, thanks for all good mentor and began robbing the life I raised my six parents and all relatives could dependents kindness, thank the Lord kindness of all karmic debt , and thank the one with the edge of beings kindness, and sincere thanks to all to help me care for all living beings and I favor in my! Make this life honestly recite, to survive the West, to show returns! Amitabha, Amitabha, Namo Amitabha. Respectful reproduced circulation Share share the benefit of all beings boundless ~ ~ Namo Amitabha
zen Some people come here to listen to a free meal by there, these people
The headroom Old Master - Some people come here to listen to the free to eat, these people are only concerned about eating a free meal, do not attach importance to listen to by?
~ Buddhist Question and Answer (A Hong Kong parameters fellow of 11)
~ Buddha Education Society of Hong Kong movie subtitles : Q: One last question, he said that someone said to come here to listen via free food, of course, come. That some people only attach importance to eat free meals, do not attach importance to listen to by A: Ye Hao, and why? Results a good fortune! His life does not listen to by the afterlife will listen through our bait. Buddhism is often said that "first make into the Fozhi to acquisitiveness hook," he eat here, if you eat two or three years I am sorry, he really listened to. In a foreign country is in Toowoomba, some locals really they are to eat, almost lived for six months, one year, he was embarrassed to really listening, really listening to. And volunteer work, even our morning and evening he will attend these foreigners, so a long time, he will naturally be moving to me. The more he is not to listen to him more respectful, he was the more embarrassed; never refused, and very welcome.
Huixiang Ji back to the text: May the students in the Western Pure Land, Nine Lotus parents. Flowers Xianfo Gordon born reclaim Buddha as a partner. May this merit. Solemn Buddha Pure Land. Reported four heavy grace. Under the economic way bitter. If knowledge by Noted bodhicitta. Make the report body. Paradise country syngenesis. Ready to take this merit, back Dharmadhatu beings to make void, to make a report body, the country with the raw bliss. Ready to take this merit, universal to all. Beings, etc., are a total of Buddha Way. Ready to take this merit to eliminate places now industry growth Zhu Fu Hui Yuan Cheng Sheng Shangen Dao Bingjie and famine, etc.
Xijie best to eliminate all learning comity and recite accept and uphold human Zhanzhuan circulation of persons are dependents the Haman music perish by the exaltation wind and rain often smooth transfer the people learned that Corning dharmadhatu Zhu containing knowledge with the card Supreme Road Repentance: the disciples to no robbery to all Yuanqin creditors and hurt because of my sin, killing all living beings to express my deep repentance! May my life to repair the merit all the back to give them and all living beings. May they and all beings as soon as possible Shanyin total repair Buddhism and Taoism, reborn in the Western Paradise, to meet with the Buddha! Amitabha, Amitabha, Namo Amitabha.
Thanksgiving word: disciples sincere gratitude to the Buddhas and Bodhisattvas, all Long days Custodian of deity kindness, thank clearance Master and all good mentor kindness, thanks for all good mentor and began robbing the life I raised my six parents and all relatives could dependents kindness, thank the Lord kindness of all karmic debt , and thank the one with the edge of beings kindness, and sincere thanks to all to help me care for all living beings and I favor in my! Make this life honestly recite, to survive the West, to show returns! Amitabha, Amitabha, Namo Amitabha. Respectful reproduced circulation Share share the benefit of all beings boundless ~ ~ Namo Amitabha
persons with disabilities should be based on how the attitude to Buddhism?
Clearance Old Master - Persons should be based on how the attitude to Buddhism? Face of the community? Mediating heart inferiority complex
~ Buddhist Question and Answer (A Hong Kong parameters fellow of 11)
~ Buddha Education Association of Hong Kong movie subtitles: Q: Is this is a student in Beijing, he said he is 18 years old, Buddhism has been three years. (This is hard to come by, so young Buddhist, I was a Buddhist, aged 26, began at that time really felt very sorry, too late, the age of 26 know the Dharma.) because a child suffering from disability, still can not attend school live in the home of his grandmother, 15-year-old encountered Buddhism began to seriously study. First, as a disabled person should be based on how the attitude to Buddhism? To face the community? How to adjust - Xie heart of this inferiority complex? A: You know, do not have an inferiority complex, Buddhism inside the practice, as a bodhisattva, a Buddha, what kind of person has. You want to make a big heart, dedication to learn to teach future wheelchair enthroned preaching, the future is bright.
Recite serious, serious scholarly teaching, you are young, you have plenty of time, there will be a success, the Wan edge down. Buddhism the biggest obstacle is the famous making a profit, self-serving, not fit for the enjoyment of the five desires Liu Chen, This is the biggest obstacle, we can really learn to Sakyamuni Nepalese Buddhism. You see the life of Sakyamuni Buddha, the three clothing a bowl to accept other people dependent is a bowl of rice, never accepted other people money.
Confucius teaching, but also accept other people's gifts, and accept students dependent; Buddhism does not, the Buddha went out every day the dervish. To Buddhism to our show now, and really clean equal to the uttermost, we should learn. As long as the Buddhist way of life, can learn, not an achievement, the trouble is easy to break, you can put down, you can easily achievements. Must be determined, disability Buddha, the disabled persons in the world to educate beings, people are more admire. Talking about the past, we have a disability fellow, lives in Los Angeles, he studied fortune-telling, can be considered very good, he calculated that for me. He also has students, summer Jingshan, summer old, the same year, in Beijing, he specialized in geomancy. The two of them is a teacher, a school of geomancy, a school of fortune-telling, very successful, has a considerable reputation in the United States. After he learned of the Buddha, I am preaching in Los Angeles, every one of his never absent, and his wheelchair-bound wife to help him, not once absent.
Learned a Buddha, his preaching, just like people preaching. I heard someone fortune teller to give him life count after he advised him recite, it is preaching to him, a lot of people, it really is immeasurable merit. Our CDs, tapes , video tapes, by the book he get home, to the fortune teller who gave him, and finally tried to persuade him to recite the Buddha in order to transform the fate of. Give you a fortune-telling, life know, know what's the use? You can change! What to change? Buddhism can be changed, but also to help - his transformation of fate.
If we are dedicated to do the work of the Kobo Lee students, fortune-telling, the most important thing is to understand how well the transformation fate, this is the real effect. Huixiang Ji back to the text: May the students in the Western Pure Land, Nine Lotus parents. Flowers Xianfo Gordon born reclaim Buddha as a partner. May this merit. Solemn Buddha Pure Land. Reported four heavy grace. Under the economic way bitter.
If knowledge by Noted bodhicitta. Make the report body. Paradise country syngenesis. Ready to take this merit, back Dharmadhatu beings to make void, to make a report body, the country with the raw bliss. Ready to take this merit, universal to all. Beings, etc., are a total of Buddha Way. Ready to take this merit to eliminate places now industry growth Zhu Fu Hui Yuan Cheng Sheng Shangen Dao Bingjie and famine, etc. Xijie best to eliminate all learning comity and recite accept and uphold human Zhanzhuan circulation of persons are dependents the Haman music perish by the exaltation wind and rain often smooth transfer the people learned that Corning dharmadhatu Zhu containing knowledge with the card Supreme Road Repentance: the disciples to no robbery to all Yuanqin creditors and hurt because of my sin, killing all living beings to express my deep repentance! May my life to repair the merit all the back to give them and all living beings. May they and all beings as soon as possible Shanyin total repair Buddhism and Taoism, reborn in the Western Paradise, to meet with the Buddha! Amitabha, Amitabha, Namo Amitabha.
Thanksgiving word: disciples sincere gratitude to the Buddhas and Bodhisattvas, all Long days Custodian of deity kindness, thank clearance Master and all good mentor kindness, thanks for all good mentor and began robbing the life I raised my six parents and all relatives could dependents kindness, thank the Lord kindness of all karmic debt , and thank the one with the edge of beings kindness, and sincere thanks to all to help me care for all living beings and I favor in my! Make this life honestly recite, to survive the West, to show returns! Amitabha, Amitabha, Namo Amitabha. Respectful reproduced circulation Share share the benefit of all beings boundless ~ ~ Namo Amitabha
secular law would really than the Earth Store Bodhisattva argument more effective
Clearance Old Master - secular law would really than the Earth Store Bodhisattva argument more effective? movie subtitles: Q: second question, he said, when the people alive, do not listen to the sage words of death after falling into the three evil paths. . Often heard some of the Master said, Ksitigarbha Bodhisattva sentient beings in hell, then fall into the hell of living beings can be pro in the hell to listen to Store Bodhisattva statement of Buddhist practices degrees , or the Yang family after the secular route, went to the Buddhist temple to salvation deceased? Secular law would effect is really more effective than the statement of the Ksitigarbha Bodhisattva? A: The question is also very good, it is difficult to get. You want to keep in mind that Buddhism inside there is a saying, "Faldo a nice ring to" Jizo also in the hell inside a nice ring; edge, Jizo saying he did not come to listen to this thing, people with heart The, Xintongcili. You know here every day preached to, who will listen? Do not say a lot of other people in our building, he does not listen, he does not come to listen to on the benefits, the Buddha or a nice ring. Ksitigarbha Bodhisattva degrees in hell inside living beings? The former have a Buddhist, he had this foundation. Buddhism, and also dry some wrong, falling to hell, Ksitigarbha Bodhisattva in there for him, he was able to accept; if not Buddhists can not accept. As a truth, you think about this matter in our world you will understand. World home pro-dependents to salvation, the conditions of salvation have salvation. You see the Buddhist sense, the words of the Buddha, not degrees, but can deliver people there are in "the salvation of their own quest can afford salvation of others. You think about the story of the past, "Liang Huang Jeweled Repentance ", Po Chi Kung, Po Chi Kung Bodhisattva incarnation again, of course effectively; but for such a practice, the effect is necessary gradually to decline, it must be some truth. Degenerated time, we do not have this ability, the founder of Dade said a word, a sincere heart, sincerely chanting Baichan to give him back to the dead man benefits; Of course, he had the interests of the decision can not compare the Po Chi Kung, which is yes. Samadhi Repentance, Jia Nuojia Venerable Arahant, that the practice permit fruit , he'll give you salvation, to mediate karmic creditors, obedient, and take your sick enough. We now also took "Samadhi Repentance" do the same okay? No! But than never, it is true. When they do, the dead man can very interests we have done, in good faith to do, may have a point of interests, points of interests and very rare, is not easy. Must understand this truth, to be encouraged later generations to do good deeds, on behalf of these the dead must be sincere and not bad faith. I seems to have just contact with Buddhism, in fact true Dharma edge - no stains, listening to a few lessons with Mr. Fang Dongmei , knowing that a good Buddhist. On one occasion I was in Taipei, Taipei has a Kuanyin Mountain, above the temple, we went there to play.
See just there to do the Buddhist Master chanting home pro dependents of playing mahjong at the back in the back. But when they come to worship , "Come, come, come Come and worship a worship, worship after went to the mahjong table up. We see a very funny, and later to know that something like this sincerity that is not the interests of It is to see the living, not dead a little memorial of ideas, as if dead good, dead good. Therefore, we observe carefully to understand. Huixiang Ji back to the text: May the students in the Western Pure Land, Nine Lotus parents. Flowers Xianfo Gordon born reclaim Buddha as a partner. May this merit. Solemn Buddha Pure Land.
Reported four heavy grace. Under the economic way bitter. If knowledge by Noted bodhicitta. Make the report body. Paradise country syngenesis. Ready to take this merit, back Dharmadhatu beings to make void, to make a report body, the country with the raw bliss. Ready to take this merit, universal to all. Beings, etc., are a total of Buddha Way. Ready to take this merit to eliminate places now industry growth Zhu Fu Hui Yuan Cheng Sheng Shangen Dao Bingjie and famine, etc. Xijie best to eliminate all learning comity and recite accept and uphold human Zhanzhuan circulation of persons are dependents the Haman music perish by the exaltation wind and rain often smooth transfer the people learned that Corning dharmadhatu Zhu containing knowledge with the card Supreme Road Repentance: the disciples to no robbery to all Yuanqin creditors and hurt because of my sin, killing all living beings to express my deep repentance! May my life to repair the merit all the back to give them and all living beings.
May they and all beings as soon as possible Shanyin total repair Buddhism and Taoism, reborn in the Western Paradise, to meet with the Buddha! Amitabha, Amitabha, Namo Amitabha. Respectful reproduced circulation Share share the benefit of all beings boundless ~ ~ Namo Amitabha
See just there to do the Buddhist Master chanting home pro dependents of playing mahjong at the back in the back. But when they come to worship , "Come, come, come Come and worship a worship, worship after went to the mahjong table up. We see a very funny, and later to know that something like this sincerity that is not the interests of It is to see the living, not dead a little memorial of ideas, as if dead good, dead good. Therefore, we observe carefully to understand. Huixiang Ji back to the text: May the students in the Western Pure Land, Nine Lotus parents. Flowers Xianfo Gordon born reclaim Buddha as a partner. May this merit. Solemn Buddha Pure Land.
Reported four heavy grace. Under the economic way bitter. If knowledge by Noted bodhicitta. Make the report body. Paradise country syngenesis. Ready to take this merit, back Dharmadhatu beings to make void, to make a report body, the country with the raw bliss. Ready to take this merit, universal to all. Beings, etc., are a total of Buddha Way. Ready to take this merit to eliminate places now industry growth Zhu Fu Hui Yuan Cheng Sheng Shangen Dao Bingjie and famine, etc. Xijie best to eliminate all learning comity and recite accept and uphold human Zhanzhuan circulation of persons are dependents the Haman music perish by the exaltation wind and rain often smooth transfer the people learned that Corning dharmadhatu Zhu containing knowledge with the card Supreme Road Repentance: the disciples to no robbery to all Yuanqin creditors and hurt because of my sin, killing all living beings to express my deep repentance! May my life to repair the merit all the back to give them and all living beings.
May they and all beings as soon as possible Shanyin total repair Buddhism and Taoism, reborn in the Western Paradise, to meet with the Buddha! Amitabha, Amitabha, Namo Amitabha. Respectful reproduced circulation Share share the benefit of all beings boundless ~ ~ Namo Amitabha
Zen Buddhist blog: come to corrupt the world to show is there separated yin
Zen Buddhist blog: come to corrupt the world to show is there separated yin
Clearance Old Master - again to the corrupt world to show the fans now there are separated Yin? Movie subtitles: Q: This is a Chinese Tibet TV questions from the audience, they raised a total of 18 questions. First, he said, I ask again to the corrupt world to show the fans now there are separated Yin? Following, or to see a lot of ancient monks did not become a monk or no clear your heart before , like before the incident did not know; or a born again people, and pretended not to know? Junji emperor said, "this Western a cassock child, why was born in the imperial family, amphetamine your heart before he is again people? A: The Emperor Shunzhi I have not seen with his face, did not know his realm, but you raised this issue is again the people have not separated the yin and fans? To all of you, come back a lot of people, some people, some people do not, and should not be any set.
Indeed as you say, some people he has not separated the Yin of the fans, to be installed that way.
From which examples? Sakyamuni Buddha, you know. You see that the Sakyamuni Buddha in the "Fan Wang Classic" which told the truth, he gave us this to our world to show now is the eight thousandth. He will have to show now Rutai, we still have to show now parameter learning, we still have to show now visit four to see the illness and death, this is doing to us, and acting! This scene in the corrupt world he has already played eight thousand times in our world, other world it does not know to play the number of times, this is for the edification of all beings.
If he was born, is born with knowledge, his enlightenment beings, no one would dare him to study. Why? You are born, I can not, how can I learn to get. His performance when he saw the consciousness of illness and death will be the practice can become a Buddha, "OK! do OK, " I told you that way, this is the convenience of teaching. So you see, the founder of Dade near you to see the Patriarch Yin Kuang, Patriarch Yin Kuang lot of people say (this is not fake) Western Bodhisattvas again.
The Bodhisattvas how will be separated from the yin and fans? Actually Bodhisattvas long show is currently Buddha Body Buddha, in the Western Paradise and to assist the Buddha to help sentient beings. We think this decision was not fans every yin, but he would also like to wear, but also installed to how? Slandered the Buddha, a young man do not believe in Buddha, the slander Buddha, Bangfa last contact with Buddhism, understood, and Chan Buddhism. From slander and praise, and here makes sense. You look at the past, we ordinary people slandered the Buddha also to last understand Chan Buddhism.
Escorts enlightenment convenient doing so. But again really separated from the fans of the Yin, what is it? Small Buddha, now you see the "Sutra", "Sutra" Buddha has an 50 rating, which grade are certainly separated the yin fans? Generally speaking, the Shixin bit of the Buddha (now referred to eight letters), Shixin bit Bodhisattva decided early to live more than probably not.
Why? Clear your heart, and that is really card Buddhism, there should not be separated from the fans of the Yin, and power are shown now. The the Shixin bodhisattva no see, did not see when he separated the Yin of the fans we can Xiangde Tong, which is very likely.
Especially in the lower position, equal to the effort with the Hinayana Arhat of the following seven letter, the seven-letter Buddha Duan Fannao, the arahant also separated the Yin of the fans, This is what we read in Scripture. Why ? Seen sex. So you want to use this as a standard. You see the master of the rooftop to speak, no see, arahant or more, similar Jifo, he is not really similar, Arahant, Buddha. You according to the "Sutra" to count, is very clear, very clear.
Seven letter arahant equal to eight letter equal pratyekabuddhas nine letter is equal to the Buddha (the Ten Dharma Realms of the Buddha), the Shixin equal to the Ten Dharma Realms of the Buddha, which is not clearly and plainly. To live, beyond, beyond the Ten Dharma Realms, breaking a product of ignorance, permit a sub-body of law that should not have separated the yin fan, that when the degree of beings, is to show now. This is no more than 10 Dharma Realm, Ten Dharma Realms are fans and not feel he lost the shallow, deep-six fans, the fans have superficial and deep. In Mahayana teaching which, six called instances where the four holy Dharma called where also he counted as ordinary, ordinary internal and external, that is, fans have superficial and deep.
To live, real saints, divine, and that is really a saint, it is not fake. Willing students in the Western Pure Land, the Nine Lotus for their parents. Flowers Xianfo Gordon born reclaim Buddha as a partner. May this merit.
Solemn Buddha Pure Land. Reported four heavy grace. Under the economic way bitter. If knowledge by Noted bodhicitta. Make the report body. Paradise country syngenesis. Ready to take this merit, back Dharmadhatu beings to make void, to make a report body, the country with the raw bliss. Ready to take this merit, universal to all.
Beings, etc., are a total of Buddha Way. Respectful reproduced circulation Share share the benefit of all beings boundless ~ ~ Namo Amitabha ...... the headroom Master album the site http://www.amtb.tw Buddha College of Education Network http://www.amtbcollege.org / amtbcollege / index.asp ◎ the headroom old Master "mainly audio and video more than the hottest popular link site ☆ the ◎ http://www.youtube.com/watch?v=L7sAmD9o6FA ☆
Zen Buddhism Clearance Old Master Is it as secular to find Master Lu Ji to lead the soul like no other better way?
Zen Buddhism Clearance Old Master Is it as secular to find Master Lu Ji to lead the soul like no other better way?
Clearance Old Master - whether as the secular to find Master Lu Ji to lead the soul like no other better way? movie subtitles: Q: Third, he said people were killed as a ghost, falling to the ghosts go, how still the finest road to find a substitute? Or hang inside the room, some still in the house haunted, how with the industry to the ghosts go? The person referred to in ghost space with Buddhism, overlap and confusion chaos? Whether as the secular to find Master Lu Ji to lead the soul like no other better way? A: This thing really, China and abroad have, we have encountered many such cases. But this place is important to note, not necessarily to the dead, ghosts, and you can not call him a ghost, and died as a ghost, which is you do not know for six-like conditions. Also no where to go to one person has died, this intermediate is called the bardo, the bardo known as the soul in our Chinese saying, he did not go to be reborn; to ghosts, into a, he does not have to go. So that both violent death, suicide, and are very troublesome, this Buddhist scriptures speak very clearly.
Why? He was looking for a substitute, to find a substitute when he bardo, we are talking about the ghost, soul, he is not the ghosts. To find a substitute, according to his own industry where a go, to the ghosts, he would not have dealings with people. So this is the bardo, and some are very short, generally speaking most of the 49 days, he would be reborn to go, where one would not know.
But careful observation of his industry in the world, he's pretentious, you can be able to judge. Buddha told us, upon greedy weight to the ghosts go; Tianhui weight to hell; ignorance re-delusion is a non-good and evil do not know, most of the beasts ; hearts are very kind, the five precepts Treatise humanity; top grade Treatise, Cibei Xi, homes, Heaven. From these places to observe, generally able to determine where a. In his death, when you look at his Rui phase, dying when the body soft, the face look great , are the good way, not the evil way; died when the body is very stiff, but his face is difficult to see, that is to evil Road, which is some of our common sense. Therefore, under how to hardships, we do not have thoughts of suicide, suicide does not solve the problem; suicide to solve the problem, the Buddha urged us to commit suicide, only to engage in the problem worse and more trouble. You see your whole life into this world, to come to the newspaper, is suffering is suffering reported. You not affected by this bitter newspaper finished, well, you committed suicide, the afterlife to get personal but also by the bitter newspaper, so it is not the solution to the problem. The solution to the problem is Duane rehabilitated, repentance karma, to be able to improve, we can the industry turn around. Buddhist teaching can not do this it does not make sense, I am Buddhist, what useful? Really, turn the poor and lowly for the rich, which is asked by the men of the world, turn ignorance is wisdom, but the highest turn where as holy.
Do you understand this truth, to understand the truth, know how to change, you are good to learn that your future is bright. Although the immediate suffering, not afraid! People fear old age, old age is suffering is really bitter. The young suffer nothing, in his later years to live happy, his own karma to eliminate old age have the blessings. Huixiang Ji back to the text: May the students in the Western Pure Land, Nine Lotus parents.
Flowers Xianfo Gordon born reclaim Buddha as a partner. May this merit. Solemn Buddha Pure Land. Reported four heavy grace. Under the economic way bitter. If knowledge by Noted bodhicitta. Make the report body.
Paradise country syngenesis. Ready to take this merit, back Dharmadhatu beings to make void, to make a report body, the country with the raw bliss. Ready to take this merit, universal to all. Beings, etc., are a total of Buddha Way. Ready to take this merit to eliminate places now industry growth Zhu Fu Hui Yuan Cheng Sheng Shangen Dao Bingjie and famine, etc.
Xijie best to eliminate all learning comity and recite accept and uphold human Zhanzhuan circulation of persons are dependents the Haman music perish by the exaltation wind and rain often smooth transfer the people learned that Corning dharmadhatu Zhu containing knowledge with the card Supreme Road Repentance: the disciples to no robbery to all Yuanqin creditors and hurt because of my sin, killing all living beings to express my deep repentance! May my life to repair the merit all the back to give them and all living beings. May they and all beings as soon as possible Shanyin total repair Buddhism and Taoism, reborn in the Western Paradise, to meet with the Buddha! Amitabha, Amitabha, Namo Amitabha.
Thanksgiving word: disciples sincere gratitude to the Buddhas and Bodhisattvas, all Long days Custodian of deity kindness, thank clearance Master and all good mentor kindness, thanks for all good mentor and began robbing the life I raised my six parents and all relatives could dependents kindness, thank the Lord kindness of all karmic debt , and thank the one with the edge of beings kindness, and sincere thanks to all to help me care for all living beings and I favor in my! Make this life honestly recite, to survive the West, to show returns! Amitabha, Amitabha, Namo Amitabha. Respectful reproduced circulation Share share the benefit of all beings boundless ~ ~ Namo Amitabha ...... the headroom Master album the site
http://www.amtb.tw Buddha College of Education Network http://www.amtbcollege.org / amtbcollege / index.asp ◎ the headroom old Master "mainly audio and video more than the hottest popular link site ☆ the ◎ http://www.youtube.com/watch?v=L7sAmD9o6FA ☆
Sunday, 13 November 2011
do buddhists celebrate or believe in christmas?
do buddhists celebrate or believe in christmas?, this is a interesting one that i am not so sure about will there buddhists celebrating christmas 2011 this year, or is christmas or any kind of xmas celebration a part of eastern religions like buddhism.
from what i can tell there is not much or nothing at all really in the buddhist religion about christmas, with christmas being a more northern part of the world celebration and of course because of christmas being a part of the christian religion.
as well buddhism is mostly just about meditation and reaching certain states, and i am not actually too sure if they have many out and out main holidays and celebrations either.
but buddhists can celebrate christmas if they want, as to not celebrate would mean hiding away at around december time every year, which would be silly.
also of note a lot of how jesus spoke and taught has similarity to the buddhism religion as well, and how buddha taught.
buddhists might as well enjoy the christmas period and not be uptight, as there is nothing in buddhism that says they cannot take part in christmas anyway, just continue to do there meditations and reflections and spiritual practices as usual around christmas and enjoy the christmas 2011 holidays.
zen buddhist pictures for meditation and spiritual relaxation 2012 into 2012
zen buddhist pictures for meditation and spiritual relaxation, this is a bit of a montage of images with the buddhist in mind and these images can be good to help induce or inspire meditation.
i find just looking at relaxing type images can be good to help reach a meditative state and also to just relax and unwind.
you also can try to feel what the picture portrays which will help in reaching a relaxed state especially with what can be for some this stressful christmas 2011 period upon us.
zen buddhism in relaxing pictures of buddhists and the culture of meditation from the eastern zen teachings
this is a picture of how the buddhist monks meditate in half lotus posture a difficult to achieve with practice from now you could probably achieve buddhist half lotus meditation posture by late 2012
the buddhist monks also hold and use different hand postures and positions while meditating as can be seen in this picture with the buddhist monks right hand posture while sitting in meditation
as can be seen that it is worthwhile to learn a bit of relaxation technique if you notice the buddhists statues show elements of bliss in there meditations and relaxations, this is what the, or one of the things buddhist statues portray when showing the buddhism tradition, that the buddhist monks attain states of spiritual bliss and power through meditation
Tuesday, 19 July 2011
the way to great learning and wisdom like zen buddhist thought and action
the way to great learning and wisdom like zen buddhist thought and action
The way of great learning consists in manifesting one's bright virtue, consists in loving the people, consists in stopping in perfect goodness.
When you know where to stop, you have stability.
When you have stability, you can be tranquil.
When you are tranquil, you can be at ease.
When you are at ease, you can deliberate.
When you can deliberate you can attain your aims.
Things have their roots and branches, affairs have their end and beginning. When you know what comes first and what comes last, then you are near the Tao.
The ancients who wanted to manifest their bright virtue to all in the world first governed well their own states.
Wanting to govern well their states, they first harmonized their own clans.
Wanting to harmonize their own clan, they first cultivated themselves.
Wanting to cultivate themselves, they first corrected their minds.
Wanting to correct their minds, they first made their wills sincere.
Wanting to make their wills sincere, they first extended their knowledge.
Extension of knowledge consists of the investigation of things.
When things are investigated, knowledge is extended.
When knowledge is extended, the will becomes sincere.
When the will is sincere, the mind is correct.
When the mind is correct, the self is cultivated.
When the self is cultivated, the clan is harmonized.
When the clan is harmonized, the country is well governed.
When the country is well governed, there will be peace throughout the land.
From the king down to the common people, all must regard the cultivation of the self as the most essential thing. It is impossible to have a situation wherein the essentials are in disorder, and the externals are well-managed. You simply cannot take the essential things as superficial, and the superficial things as essential.
The way of great learning consists in manifesting one's bright virtue, consists in loving the people, consists in stopping in perfect goodness.
When you know where to stop, you have stability.
When you have stability, you can be tranquil.
When you are tranquil, you can be at ease.
When you are at ease, you can deliberate.
When you can deliberate you can attain your aims.
Things have their roots and branches, affairs have their end and beginning. When you know what comes first and what comes last, then you are near the Tao.
The ancients who wanted to manifest their bright virtue to all in the world first governed well their own states.
Wanting to govern well their states, they first harmonized their own clans.
Wanting to harmonize their own clan, they first cultivated themselves.
Wanting to cultivate themselves, they first corrected their minds.
Wanting to correct their minds, they first made their wills sincere.
Wanting to make their wills sincere, they first extended their knowledge.
Extension of knowledge consists of the investigation of things.
When things are investigated, knowledge is extended.
When knowledge is extended, the will becomes sincere.
When the will is sincere, the mind is correct.
When the mind is correct, the self is cultivated.
When the self is cultivated, the clan is harmonized.
When the clan is harmonized, the country is well governed.
When the country is well governed, there will be peace throughout the land.
From the king down to the common people, all must regard the cultivation of the self as the most essential thing. It is impossible to have a situation wherein the essentials are in disorder, and the externals are well-managed. You simply cannot take the essential things as superficial, and the superficial things as essential.
zen buddhist wisdom confucius chinese classic wisdom not confusion
zen buddhist wisdom confucius chinese classic wisdom not confusion, from the sayings of ancient chinese master confucius.
1:1 Confucius said: "Isn't it a pleasure to study and practice what you have learned? Isn't it also great when friends visit from distant places? If people do not recognize me and it doesn't bother me, am I not a Superior Man?"
1:2 Yu Tzu said: "There are few who have developed themselves filially and fraternally who enjoy offending their superiors. Those who do not enjoy offending superiors are never troublemakers. The Superior Man concerns himself with the fundamentals. Once the fundamentals are established, the proper way (tao) appears. Are not filial piety and obedience to elders fundamental to the enactment of jen?"
1:3 Confucius said: "Someone who is a clever speaker and maintains a 'too-smiley' face is seldom considered a person of jen."
1:4 Tseng Tzu said: "Each day I examine myself in three ways: in doing things for others, have I been disloyal? In my interactions with friends, have I been untrustworthy? Have not practiced what I have preached?"
1:5 Confucius said: "If you would govern a state of a thousand chariots (a small-to-middle-size state), you must pay strict attention to business, be true to your word, be economical in expenditure and love the people. You should use them according to the seasons."
1:6 Confucius said: "A young man should serve his parents at home and be respectful to elders outside his home. He should be earnest and truthful, loving all, but become intimate with jen. After doing this, if he has energy to spare, he can study literature and the arts."
1:7 Tzu Hsia said: "If you can treat the worthy as worthy without strain, exert your utmost in serving your parents, devote your whole self in serving your prince, and be honest in speech when dealing with your friends. Then even if someone says you are not learned (hsüeh), I would say that you are definitely learned."
1:8 Confucius said: "If the Superior Man is not 'heavy,' then he will not inspire awe in others. If he is not learned, then he will not be on firm ground. He takes loyalty and good faith to be of primary importance, and has no friends who are not of equal (moral) caliber. When he makes a mistake, he doesn't hesitate to correct it."
1:9 Tseng Tzu said: "When they are careful (about their parents) to the end and continue in reverence after (their parents) are long gone, the virtue of the people will return to its natural depth."
1:10 Tzu Ch'in asked Tzu Kung: "When our teacher (Confucius) arrives in any country, he invariably finds out everything about its government. Does he seek this information? Or is it given to him?"
1:11 Confucius said: "When your father is alive, observe his will. When your father is dead observe his former actions. If, for three years you do not change from the ways of your father, you can be called a 'real son (hsiao).'"
1:12 Yu Tzu said: "In the actual practice of propriety, flexibility is important. This is what the ancient kings did so well--both the greater and the lesser used flexibility. Yet you should be aware: If you understand flexibility and use it, but don't structure yourself with propriety, things won't go well."
1:13 Tzu Yu said: "When your own trustworthiness is close to Righteousness, your words can be followed. When your show of respect is according to propriety, you will be far from shame and disgrace. If you have genuine affection within your family, you can become an ancestor."
1:14 Confucius said: "When the Superior Man eats he does not try to stuff himself; at rest he does not seek perfect comfort; he is diligent in his work and careful in speech. He avails himself to people of the Tao and thereby corrects himself. This is the kind of person of whom you can say, 'he loves learning.'"
1:15 Tzu Kung asked: "What do you think of a poor man who doesn't grovel or a rich man who isn't proud?" Confucius said, "They are good, but not as good as a poor man who is satisfied and a rich man who loves propriety." Tzu Kung said, "The Book of Odes says:
1:16 Confucius said: "I am not bothered by the fact that I am unknown. I am bothered when I do not know others."
2:1 Confucius said: "If you govern with the power of your virtue, you will be like the North Star. It just stays in its place while all the other stars position themselves around it."
2:2 Confucius said: "The 300 verses of the Book of Odes can be summed up in a single phrase: 'Don't think in an evil way.'"
2:3 Confucius said: "If you govern the people legalistically and control them by punishment, they will avoid crime, but have no personal sense of shame. If you govern them by means of virtue and control them with propriety, they will gain their own sense of shame, and thus correct themselves."
2:4 Confucius said: "At fifteen my heart was set on learning; at thirty I stood firm; at forty I had no more doubts; at fifty I knew the mandate of heaven; at sixty my ear was obedient; at seventy I could follow my heart's desire without transgressing the norm."
2:5 Meng I Tzu asked about the meaning of filial piety. Confucius said, "It means 'not diverging (from your parents).'"" Later, when Fan Chih was driving him, Confucius told Fan Chih, "Meng Sun asked me about the meaning of filial piety, and I told him 'not diverging.'" Fan Chih said, "What did you mean by that?" Confucius said, "When your parents are alive, serve them with propriety; when they die, bury them with propriety, and then worship them with propriety."
2:6 Meng Wu Po asked about the meaning of filial piety. Confucius said, "The main concern of your parents is about your health."
2:7 Tzu Lu asked about the meaning of filial piety. Confucius said, "Nowadays filial piety means being able to feed your parents. But everyone does this for even horses and dogs. Without respect, what's the difference?"
2:8 Tzu Hsia asked about filial piety. Confucius said, "What is important is the expression you show in your face. You should not understand 'filial' to mean merely the young doing physical tasks for their parents, or giving them food and wine when it is available."
2:9 Confucius said: "I can talk with Hui for a whole day without him differing with me in any way--as if he is stupid. But when he retires and I observe his personal affairs, it is quite clear that he is not stupid."
[Comment] Hui (Yen Yüan) is Confucius' favorite disciple, who is praised in many passages of the Analects. He died at a young age, probably around thirty, a fact which Confucius lamented.
2:10 Confucius said: "See a person's means (of getting things). Observe his motives. Examine that in which he rests. How can a person conceal his character? How can a person conceal his character?"
2:11 Confucius said: "Reviewing what you have learned and learning anew, you are fit to be a teacher."
2:12 Confucius said: "The Superior Man is not a utensil."
2:13 Tzu Kung asked about the character of the Superior Man. Confucius said, "First he practices what he preaches and then he follows it."
2:14 Confucius said: "The Superior Man is all-embracing and not partial. The inferior man is partial and not all-embracing."
2:15 Confucius said: "To study and not think is a waste. To think and not study is dangerous."
2:16 Confucius said: "To throw oneself into strange teachings is quite dangerous."
2:17 Confucius said: "Yu, shall I teach you about knowledge? What you know, you know, what you don't know, you don't know. This is knowledge."
2:18 Tzu Chang was studying to get an upgrade in status. Confucius said, "Listen widely to remove your doubts and be careful when speaking about the rest and your mistakes will be few. See much and get rid of what is dangerous and be careful in acting on the rest and your causes for regret will be few. Speaking without fault, acting without causing regret: 'upgrading' consists in this."
2:19 The Duke of Ai asked: "How can I make the people follow me?" Confucius replied: "Advance the upright and set aside the crooked, and the people will follow you. Advance the crooked and set aside the upright, and the people will not follow you."
2:20 Chi K'ang Tzu asked: "How can I make the people reverent and loyal, so they will work positively for me?" Confucius said, "Approach them with dignity, and they will be reverent. Be filial and compassionate and they will be loyal. Promote the able and teach the incompetent, and they will work positively for you."
2:21 Someone asked Confucius: "Why are you not involved in government?" Confucius said, "What does the Book of History say about filial piety? 'Righteous by being a good son and friendly to ones brothers and sisters you can have an effect on government.' Since this is also 'doing government,' why do I need to do 'doing government?'"
2:22 Confucius said: "If a person lacks trustworthiness, I don't know what s/he can be good for. When a pin is missing from the yoke-bar of a large wagon, or from the collar-bar of a small wagon, how can it go?"
2:23 Tzu Chang asked whether the state of affairs ten generations hence could be known. Confucius said, "The Shang based its propriety on that of the Yin, and what it added and subtracted is knowable. The Chou has based its propriety on that of the Shang and what it added and subtracted is knowable. In this way, what continues from the Chou, even if 100 generations hence, is knowable."
2:24 Confucius said: "To worship to other than one's own ancestral spirits is brown-nosing. If you see what is right and fail to act on it, you lack courage."
3:1 Confucius, speaking about the head of the Ch'i family said, "He has eight rows of dancers in his court. If he does this, what will he not do?"
3:2 The Three Families used the Yung Songs at the clearing of the sacrificial vessels. Confucius said,
Attended on by Lords and Princes:
How magnificent is the Son of Heaven!
How could these words be used in the halls of the Three Families?
3:3 Confucius said: "If a man has no jen what can his propriety be like? If a man has no jen what can his music be like?"
3:4 Lin Fang asked about the fundamentals of ritual. Confucius said, "What an excellent question! In ritual, it is better to be frugal than extravagant; in funerals deep sorrow is better than ease."
3:5 Confucius said: "The tribes of the East and North (Koreans and Mongolians), though having kings, are not equal to our people, even when lacking kings,"
3:7 Confucius said: "The Superior Man has nothing to compete for. But if he must compete, he does it in an archery match, wherein he ascends to his position, bowing in deference. Descending, he drinks the ritual cup. This is the competition of the Superior Man."
3:8 Tzu Hsia quoted the following:
Her tactful smile charms;
Her eyes, fine and clear,
Beautiful without accessories.
And asked its meaning. Confucius said, "A painting is done on plain white paper." Tzu Hsia said, "Then are rituals a secondary thing?" Confucius said, "Ah, Shang, you uplift me. Now we can really begin to discuss the Book of Odes."
3:10 Confucius said: "At the Great Sacrifice, after the pouring of the libation, I have no further desire to watch."
3:11 Someone asked for an explanation of the Great Sacrifice. Confucius said, "I don't know. If there were someone who knew this, he could see the whole world as if it were this": He pointed to the palm of his hand.
3:12 "Sacrificing as if present" means sacrificing to the spirits as if they were present. Confucius said, "If I do not personally offer the sacrifice, it is the same as not having sacrificed at all."
3:13 Wang Sun Chia asked: "What do you think about the saying 'It is better to sacrifice to the god of the stove than to the god of the family shrine.'?" Confucius said, "Not so. If you offend Heaven, there is no one you can pray to."
3:14 Confucius said: "The people of the Chou were able to observe the prior two dynasties and thus their culture flourished. I now follow the Chou."
3:15 When Confucius entered the Grand Temple, he asked about everything. Someone said, "Who said Confucius is a master of ritual? He enters the Grand Temple and asks about everything!"
Confucius, hearing this, said, "This is the ritual."
3:16 Confucius said: "In archery it is not important to pierce through the leather covering of the target, since not all men have the same strength. This is the Way of the ancients."
3:17 Tzu Kung wanted to do away with the sacrifice of the sheep on the first of the month. Confucius said, "Tz'u, you love the sheep; I love the ceremony."
3:18 Confucius said: "If you use every single courtesy while serving your prince, the people will call you a brown-noser."
3:19 Duke Ting asked how a ruler should employ his ministers and how a minister should serve his ruler. Confucius replied, saying: "The prince employs his ministers with propriety; the ministers serve their prince with good faith."
3:20 Confucius said: "The Kuan Tzu The Kuan Tzu ("The Cry of the Ospreys") is the first poem in the Book of Odes. It begins by describing a lover's grief at being separated from his lady and ends by describing their joyful union. (Waley, 99) allows for pleasure without being lewd and allows for grief without being too painful."
3:21 The Duke of Ai asked Tsai Wo about sacred temple grounds. Tsai Wo said, "The Hsia emperor planted them with pines; the Hsiang people planted them with cypress and the Chou people planted them with chestnut, thinking to cause people to be in awe of these trees."
Confucius, hearing this, said, "Don't bother explaining that which has already been done; don't bother criticizing that which is already gone; don't bother blaming that which is already past."
3:22 Confucius said: "Kuan Chung was quite limited in capacity."
Someone asked: "Wasn't Kuan Chung frugal?"
Confucius said, "Kuan had three sets of wives and his officers never did overtime. How can he be considered to have been frugal?"
"But then did Kuan Chung understand propriety?" Confucius said, "The princes of the states have a special ritual screen at their door, and so did Kuan Chung (even though he was not of the proper rank to do this). When the princes of state had a friendly meeting, they would ritually turn their cups over on the table. -Kuan also turned his cups over on the table. If Kuan Chung understood propriety, then who doesn't?"
3:23 Confucius, when talking with the Grand Music Master of Lu, said, "In my understanding of music, the piece should be begun in unison. Afterwards, if it is pure, clear and without break, it will be perfect."
3:24 The border guard at Yi requested an audience with the Master, saying: "Whenever a Superior Man comes here, I never miss the opportunity to see him." The disciples sent him in. When he came out, he said, "Friends, don't have any doubts about your master failing. The world has certainly lacked the Tao for a long time now, but Heaven will use your master to awaken everyone."
3:26 Confucius said: "Men of high office who are narrow-minded; propriety without respect and funerals without grief: how can I bear to look at such things?!"
4:1 Confucius said: "As for a neighborhood, it is its jen that makes it beautiful. If you choose to live in a place that lacks jen, how can you grow in wisdom?"
4:2 Confucius said: "If you lack jen you can't handle long periods of difficulty or long periods of comfortability. Jen men are comfortable in jen. The wise take advantage of jen."
4:3 Confucius said: "Only the jen person is able to really like others or to really dislike them."
4:4 Confucius said: "If you are really committed to jen, you will have no evil in you."
4:5 Confucius said, "Riches and honors are what all men desire. But if they cannot be attained in accordance with the Tao they should not be kept. Poverty and low status are what all men hate. But if they cannot avoided in while staying in accordance with the Tao, you should not avoid them. If a Superior Man departs from jen, how can he be worthy of that name? A Superior Man never leaves jen for even the time of a single meal. In moments of haste he acts according to it. In times of difficulty or confusion he acts according to it."
4:6 Confucius said: "I have never seen one who really loves jen or really hates non-jen. If you really loved jen you would not place anything above it. If you really hated the non-jen, you would not let it near you. Is there anyone who has devoted their strength to jen for a single day? I have not seen anyone who has lacked the strength to do so. Perhaps there has been such a case, but I have never seen it."
4:7 Confucius said: "People err according to their own level. It is by observing a person's mistakes that you can know his/her goodness."
4:8 Confucius said: "If I can hear the Tao in the morning, in the evening I can die content."
4:9 "A shih who is set on the way, but is ashamed of old clothes and coarse food, is not worth consulting."
4:10 Confucius said: "When the Superior Man deals with the world he is not prejudiced for or against anything. He does what is Right."
4:11 Confucius said: "The Superior Man cares about virtue; the inferior man cares about material things. The Superior Man seeks discipline; the inferior man seeks favors."
4:12 Confucius said: "If you do everything with a concern for your own advantage, you will be resented by many people."
4:13 Confucius said: "If you can govern the country by putting propriety first, what else will you need to do? If you can't govern your country by putting propriety first, how could you even call it propriety?"
4:14 Confucius said: "I don't worry abut not having a good position; I worry about the means I use to gain position. I don't worry about being unknown; I seek to be known in the right way."
4:15 Confucius said: "Shan, my Tao is penetrated by a single thread." Tseng Tzu said, "Yes." When the Master left, some disciples asked what he meant. Tseng Tzu said, "Our master's Tao is to be sincere and fair, and that's it."
4:16 Confucius said: "The Superior Man is aware of Righteousness, the inferior man is aware of advantage."
4:17 Confucius said: "When you see a good person, think of becoming like her/him. When you see someone not so good, reflect on your own weak points."
4:18 Confucius said: "When you serve your mother and father it is okay to try to correct them once in a while. But if you see that they are not going to listen to you, keep your respect for them and don't distance yourself from them. Work without complaining."
4:19 Confucius said: "While your parents are alive, it is better not to travel far away. If you do travel, you should have a precise destination."
4:20 Confucius said: "If, for three years (after your father's death) you don't alter his ways of doing things, you can certainly be called 'filial.'"
4:21 Confucius said: "Your parents' age should not be ignored. Sometimes it will be a source of joy, and sometimes it will be a source of apprehension."
4:22 Confucius said: "The ancients were hesitant to speak, fearing that their actions would not do justice to their words."
4:23 Confucius said: "If you are strict with yourself, your mistakes will be few."
4:24 Confucius said: "The Superior Man desires to be hesitant in speech, but sharp in action."
4:25 Confucius said: "If you are virtuous, you will not be lonely. You will always have friends."
4:26 Tzu Yu said: "In serving your prince, frequent remonstrance will lead to disgrace. With friends, frequent remonstrance will lead to separation."
1:1 Confucius said: "Isn't it a pleasure to study and practice what you have learned? Isn't it also great when friends visit from distant places? If people do not recognize me and it doesn't bother me, am I not a Superior Man?"
1:2 Yu Tzu said: "There are few who have developed themselves filially and fraternally who enjoy offending their superiors. Those who do not enjoy offending superiors are never troublemakers. The Superior Man concerns himself with the fundamentals. Once the fundamentals are established, the proper way (tao) appears. Are not filial piety and obedience to elders fundamental to the enactment of jen?"
1:3 Confucius said: "Someone who is a clever speaker and maintains a 'too-smiley' face is seldom considered a person of jen."
1:4 Tseng Tzu said: "Each day I examine myself in three ways: in doing things for others, have I been disloyal? In my interactions with friends, have I been untrustworthy? Have not practiced what I have preached?"
1:5 Confucius said: "If you would govern a state of a thousand chariots (a small-to-middle-size state), you must pay strict attention to business, be true to your word, be economical in expenditure and love the people. You should use them according to the seasons."
1:6 Confucius said: "A young man should serve his parents at home and be respectful to elders outside his home. He should be earnest and truthful, loving all, but become intimate with jen. After doing this, if he has energy to spare, he can study literature and the arts."
1:7 Tzu Hsia said: "If you can treat the worthy as worthy without strain, exert your utmost in serving your parents, devote your whole self in serving your prince, and be honest in speech when dealing with your friends. Then even if someone says you are not learned (hsüeh), I would say that you are definitely learned."
1:8 Confucius said: "If the Superior Man is not 'heavy,' then he will not inspire awe in others. If he is not learned, then he will not be on firm ground. He takes loyalty and good faith to be of primary importance, and has no friends who are not of equal (moral) caliber. When he makes a mistake, he doesn't hesitate to correct it."
1:9 Tseng Tzu said: "When they are careful (about their parents) to the end and continue in reverence after (their parents) are long gone, the virtue of the people will return to its natural depth."
1:10 Tzu Ch'in asked Tzu Kung: "When our teacher (Confucius) arrives in any country, he invariably finds out everything about its government. Does he seek this information? Or is it given to him?"
1:11 Confucius said: "When your father is alive, observe his will. When your father is dead observe his former actions. If, for three years you do not change from the ways of your father, you can be called a 'real son (hsiao).'"
1:12 Yu Tzu said: "In the actual practice of propriety, flexibility is important. This is what the ancient kings did so well--both the greater and the lesser used flexibility. Yet you should be aware: If you understand flexibility and use it, but don't structure yourself with propriety, things won't go well."
1:13 Tzu Yu said: "When your own trustworthiness is close to Righteousness, your words can be followed. When your show of respect is according to propriety, you will be far from shame and disgrace. If you have genuine affection within your family, you can become an ancestor."
1:14 Confucius said: "When the Superior Man eats he does not try to stuff himself; at rest he does not seek perfect comfort; he is diligent in his work and careful in speech. He avails himself to people of the Tao and thereby corrects himself. This is the kind of person of whom you can say, 'he loves learning.'"
1:15 Tzu Kung asked: "What do you think of a poor man who doesn't grovel or a rich man who isn't proud?" Confucius said, "They are good, but not as good as a poor man who is satisfied and a rich man who loves propriety." Tzu Kung said, "The Book of Odes says:
1:16 Confucius said: "I am not bothered by the fact that I am unknown. I am bothered when I do not know others."
2:1 Confucius said: "If you govern with the power of your virtue, you will be like the North Star. It just stays in its place while all the other stars position themselves around it."
2:2 Confucius said: "The 300 verses of the Book of Odes can be summed up in a single phrase: 'Don't think in an evil way.'"
2:3 Confucius said: "If you govern the people legalistically and control them by punishment, they will avoid crime, but have no personal sense of shame. If you govern them by means of virtue and control them with propriety, they will gain their own sense of shame, and thus correct themselves."
2:4 Confucius said: "At fifteen my heart was set on learning; at thirty I stood firm; at forty I had no more doubts; at fifty I knew the mandate of heaven; at sixty my ear was obedient; at seventy I could follow my heart's desire without transgressing the norm."
2:5 Meng I Tzu asked about the meaning of filial piety. Confucius said, "It means 'not diverging (from your parents).'"" Later, when Fan Chih was driving him, Confucius told Fan Chih, "Meng Sun asked me about the meaning of filial piety, and I told him 'not diverging.'" Fan Chih said, "What did you mean by that?" Confucius said, "When your parents are alive, serve them with propriety; when they die, bury them with propriety, and then worship them with propriety."
2:6 Meng Wu Po asked about the meaning of filial piety. Confucius said, "The main concern of your parents is about your health."
2:7 Tzu Lu asked about the meaning of filial piety. Confucius said, "Nowadays filial piety means being able to feed your parents. But everyone does this for even horses and dogs. Without respect, what's the difference?"
2:8 Tzu Hsia asked about filial piety. Confucius said, "What is important is the expression you show in your face. You should not understand 'filial' to mean merely the young doing physical tasks for their parents, or giving them food and wine when it is available."
2:9 Confucius said: "I can talk with Hui for a whole day without him differing with me in any way--as if he is stupid. But when he retires and I observe his personal affairs, it is quite clear that he is not stupid."
[Comment] Hui (Yen Yüan) is Confucius' favorite disciple, who is praised in many passages of the Analects. He died at a young age, probably around thirty, a fact which Confucius lamented.
2:10 Confucius said: "See a person's means (of getting things). Observe his motives. Examine that in which he rests. How can a person conceal his character? How can a person conceal his character?"
2:11 Confucius said: "Reviewing what you have learned and learning anew, you are fit to be a teacher."
2:12 Confucius said: "The Superior Man is not a utensil."
2:13 Tzu Kung asked about the character of the Superior Man. Confucius said, "First he practices what he preaches and then he follows it."
2:14 Confucius said: "The Superior Man is all-embracing and not partial. The inferior man is partial and not all-embracing."
2:15 Confucius said: "To study and not think is a waste. To think and not study is dangerous."
2:16 Confucius said: "To throw oneself into strange teachings is quite dangerous."
2:17 Confucius said: "Yu, shall I teach you about knowledge? What you know, you know, what you don't know, you don't know. This is knowledge."
2:18 Tzu Chang was studying to get an upgrade in status. Confucius said, "Listen widely to remove your doubts and be careful when speaking about the rest and your mistakes will be few. See much and get rid of what is dangerous and be careful in acting on the rest and your causes for regret will be few. Speaking without fault, acting without causing regret: 'upgrading' consists in this."
2:19 The Duke of Ai asked: "How can I make the people follow me?" Confucius replied: "Advance the upright and set aside the crooked, and the people will follow you. Advance the crooked and set aside the upright, and the people will not follow you."
2:20 Chi K'ang Tzu asked: "How can I make the people reverent and loyal, so they will work positively for me?" Confucius said, "Approach them with dignity, and they will be reverent. Be filial and compassionate and they will be loyal. Promote the able and teach the incompetent, and they will work positively for you."
2:21 Someone asked Confucius: "Why are you not involved in government?" Confucius said, "What does the Book of History say about filial piety? 'Righteous by being a good son and friendly to ones brothers and sisters you can have an effect on government.' Since this is also 'doing government,' why do I need to do 'doing government?'"
2:22 Confucius said: "If a person lacks trustworthiness, I don't know what s/he can be good for. When a pin is missing from the yoke-bar of a large wagon, or from the collar-bar of a small wagon, how can it go?"
2:23 Tzu Chang asked whether the state of affairs ten generations hence could be known. Confucius said, "The Shang based its propriety on that of the Yin, and what it added and subtracted is knowable. The Chou has based its propriety on that of the Shang and what it added and subtracted is knowable. In this way, what continues from the Chou, even if 100 generations hence, is knowable."
2:24 Confucius said: "To worship to other than one's own ancestral spirits is brown-nosing. If you see what is right and fail to act on it, you lack courage."
3:1 Confucius, speaking about the head of the Ch'i family said, "He has eight rows of dancers in his court. If he does this, what will he not do?"
3:2 The Three Families used the Yung Songs at the clearing of the sacrificial vessels. Confucius said,
Attended on by Lords and Princes:
How magnificent is the Son of Heaven!
How could these words be used in the halls of the Three Families?
3:3 Confucius said: "If a man has no jen what can his propriety be like? If a man has no jen what can his music be like?"
3:4 Lin Fang asked about the fundamentals of ritual. Confucius said, "What an excellent question! In ritual, it is better to be frugal than extravagant; in funerals deep sorrow is better than ease."
3:5 Confucius said: "The tribes of the East and North (Koreans and Mongolians), though having kings, are not equal to our people, even when lacking kings,"
3:7 Confucius said: "The Superior Man has nothing to compete for. But if he must compete, he does it in an archery match, wherein he ascends to his position, bowing in deference. Descending, he drinks the ritual cup. This is the competition of the Superior Man."
3:8 Tzu Hsia quoted the following:
Her tactful smile charms;
Her eyes, fine and clear,
Beautiful without accessories.
And asked its meaning. Confucius said, "A painting is done on plain white paper." Tzu Hsia said, "Then are rituals a secondary thing?" Confucius said, "Ah, Shang, you uplift me. Now we can really begin to discuss the Book of Odes."
3:10 Confucius said: "At the Great Sacrifice, after the pouring of the libation, I have no further desire to watch."
3:11 Someone asked for an explanation of the Great Sacrifice. Confucius said, "I don't know. If there were someone who knew this, he could see the whole world as if it were this": He pointed to the palm of his hand.
3:12 "Sacrificing as if present" means sacrificing to the spirits as if they were present. Confucius said, "If I do not personally offer the sacrifice, it is the same as not having sacrificed at all."
3:13 Wang Sun Chia asked: "What do you think about the saying 'It is better to sacrifice to the god of the stove than to the god of the family shrine.'?" Confucius said, "Not so. If you offend Heaven, there is no one you can pray to."
3:14 Confucius said: "The people of the Chou were able to observe the prior two dynasties and thus their culture flourished. I now follow the Chou."
3:15 When Confucius entered the Grand Temple, he asked about everything. Someone said, "Who said Confucius is a master of ritual? He enters the Grand Temple and asks about everything!"
Confucius, hearing this, said, "This is the ritual."
3:16 Confucius said: "In archery it is not important to pierce through the leather covering of the target, since not all men have the same strength. This is the Way of the ancients."
3:17 Tzu Kung wanted to do away with the sacrifice of the sheep on the first of the month. Confucius said, "Tz'u, you love the sheep; I love the ceremony."
3:18 Confucius said: "If you use every single courtesy while serving your prince, the people will call you a brown-noser."
3:19 Duke Ting asked how a ruler should employ his ministers and how a minister should serve his ruler. Confucius replied, saying: "The prince employs his ministers with propriety; the ministers serve their prince with good faith."
3:20 Confucius said: "The Kuan Tzu The Kuan Tzu ("The Cry of the Ospreys") is the first poem in the Book of Odes. It begins by describing a lover's grief at being separated from his lady and ends by describing their joyful union. (Waley, 99) allows for pleasure without being lewd and allows for grief without being too painful."
3:21 The Duke of Ai asked Tsai Wo about sacred temple grounds. Tsai Wo said, "The Hsia emperor planted them with pines; the Hsiang people planted them with cypress and the Chou people planted them with chestnut, thinking to cause people to be in awe of these trees."
Confucius, hearing this, said, "Don't bother explaining that which has already been done; don't bother criticizing that which is already gone; don't bother blaming that which is already past."
3:22 Confucius said: "Kuan Chung was quite limited in capacity."
Someone asked: "Wasn't Kuan Chung frugal?"
Confucius said, "Kuan had three sets of wives and his officers never did overtime. How can he be considered to have been frugal?"
"But then did Kuan Chung understand propriety?" Confucius said, "The princes of the states have a special ritual screen at their door, and so did Kuan Chung (even though he was not of the proper rank to do this). When the princes of state had a friendly meeting, they would ritually turn their cups over on the table. -Kuan also turned his cups over on the table. If Kuan Chung understood propriety, then who doesn't?"
3:23 Confucius, when talking with the Grand Music Master of Lu, said, "In my understanding of music, the piece should be begun in unison. Afterwards, if it is pure, clear and without break, it will be perfect."
3:24 The border guard at Yi requested an audience with the Master, saying: "Whenever a Superior Man comes here, I never miss the opportunity to see him." The disciples sent him in. When he came out, he said, "Friends, don't have any doubts about your master failing. The world has certainly lacked the Tao for a long time now, but Heaven will use your master to awaken everyone."
3:26 Confucius said: "Men of high office who are narrow-minded; propriety without respect and funerals without grief: how can I bear to look at such things?!"
4:1 Confucius said: "As for a neighborhood, it is its jen that makes it beautiful. If you choose to live in a place that lacks jen, how can you grow in wisdom?"
4:2 Confucius said: "If you lack jen you can't handle long periods of difficulty or long periods of comfortability. Jen men are comfortable in jen. The wise take advantage of jen."
4:3 Confucius said: "Only the jen person is able to really like others or to really dislike them."
4:4 Confucius said: "If you are really committed to jen, you will have no evil in you."
4:5 Confucius said, "Riches and honors are what all men desire. But if they cannot be attained in accordance with the Tao they should not be kept. Poverty and low status are what all men hate. But if they cannot avoided in while staying in accordance with the Tao, you should not avoid them. If a Superior Man departs from jen, how can he be worthy of that name? A Superior Man never leaves jen for even the time of a single meal. In moments of haste he acts according to it. In times of difficulty or confusion he acts according to it."
4:6 Confucius said: "I have never seen one who really loves jen or really hates non-jen. If you really loved jen you would not place anything above it. If you really hated the non-jen, you would not let it near you. Is there anyone who has devoted their strength to jen for a single day? I have not seen anyone who has lacked the strength to do so. Perhaps there has been such a case, but I have never seen it."
4:7 Confucius said: "People err according to their own level. It is by observing a person's mistakes that you can know his/her goodness."
4:8 Confucius said: "If I can hear the Tao in the morning, in the evening I can die content."
4:9 "A shih who is set on the way, but is ashamed of old clothes and coarse food, is not worth consulting."
4:10 Confucius said: "When the Superior Man deals with the world he is not prejudiced for or against anything. He does what is Right."
4:11 Confucius said: "The Superior Man cares about virtue; the inferior man cares about material things. The Superior Man seeks discipline; the inferior man seeks favors."
4:12 Confucius said: "If you do everything with a concern for your own advantage, you will be resented by many people."
4:13 Confucius said: "If you can govern the country by putting propriety first, what else will you need to do? If you can't govern your country by putting propriety first, how could you even call it propriety?"
4:14 Confucius said: "I don't worry abut not having a good position; I worry about the means I use to gain position. I don't worry about being unknown; I seek to be known in the right way."
4:15 Confucius said: "Shan, my Tao is penetrated by a single thread." Tseng Tzu said, "Yes." When the Master left, some disciples asked what he meant. Tseng Tzu said, "Our master's Tao is to be sincere and fair, and that's it."
4:16 Confucius said: "The Superior Man is aware of Righteousness, the inferior man is aware of advantage."
4:17 Confucius said: "When you see a good person, think of becoming like her/him. When you see someone not so good, reflect on your own weak points."
4:18 Confucius said: "When you serve your mother and father it is okay to try to correct them once in a while. But if you see that they are not going to listen to you, keep your respect for them and don't distance yourself from them. Work without complaining."
4:19 Confucius said: "While your parents are alive, it is better not to travel far away. If you do travel, you should have a precise destination."
4:20 Confucius said: "If, for three years (after your father's death) you don't alter his ways of doing things, you can certainly be called 'filial.'"
4:21 Confucius said: "Your parents' age should not be ignored. Sometimes it will be a source of joy, and sometimes it will be a source of apprehension."
4:22 Confucius said: "The ancients were hesitant to speak, fearing that their actions would not do justice to their words."
4:23 Confucius said: "If you are strict with yourself, your mistakes will be few."
4:24 Confucius said: "The Superior Man desires to be hesitant in speech, but sharp in action."
4:25 Confucius said: "If you are virtuous, you will not be lonely. You will always have friends."
4:26 Tzu Yu said: "In serving your prince, frequent remonstrance will lead to disgrace. With friends, frequent remonstrance will lead to separation."
english chinese indian translation asian buddhist texts zen buddhism
english translations of buddhist texts
Abhidharma Storehouse Treatise 阿毘達磨倶舎論
Acclamation of the Scriptural Teaching 顯揚聖教論
Accomplishing All Dhaara.niis and the Three Siddhis through the Dharma-Gate of the Mental Ground of Vairocana, the Pure Dharma-Body 清淨法身毘盧遮那心地法門成就一切陀羅尼三種悉地
Admonitions for Beginning Students 誡初心學人文
Analysis of the Middle and the Extremes 中邊分別論
Annotated Redaction of the Text and Commentaries to the Compilation of Yung-chia of the Chan school 禪宗永嘉集科註説誼
Awakening of Mahaayaana Faith 大乘起信論
Being-Time 有時
Blue Cliff Record 碧巖録
Buddha-nature Treatise 佛性論
Catalog of Scriptures 法經録
Catalogue of Buddhist Works in the Great T'ang 大唐内典録
Catalogue of Scriptures, Authorized by the Great Chou 大周刊定衆經目録
Chan Master Dahui Pu jue's Arsenal for the Chan Lineage 大慧普覺禪師宗門武庫
Chart of the Dharma-world of the Single Vehicle of the Hua-yen 華嚴一乘法界圖
Chronicle of the Buddhas and the Patriarchs 佛祖統紀
Commentary on the Lankaavataara-suutra 入楞伽心玄義
Commentary on the Vairocanaabhisambodhi-tantra 大毘盧遮那成佛經疏
Comparing Exoteric and Esoteric Discourse 辯顯密二教論
Compilation of Examinations of and Verses on Ancient Precedents 禪門拈頌集
Compilation of Notes on the Translation of the Tripitaka 僧祐||| 出三藏記集
Comprehensive Catalog of Scriptures 綜理衆經目録
Continuation of The Biographies of Eminent Monks 續高僧傳
Dharma-phrase sutra 法句經
Dhaara.nii Suutra of the King of the Sound of Amitaabha's Drum 阿彌陀鼓音聲王陀羅尼經||| 阿彌陀經
Dhaara.nii of Immeasurable Merit 無量功�陀羅尼經
Dhaara.nii of Jewel Light 大方廣總持寶光明經||| 大方廣如來藏經
Dhaara.nii of [the Tathaagata's Ornament, the Invincible] Ring-Adorned Banner 無能勝幡王如來莊嚴陀羅尼經
Dhaara.nii of the Essence of the Buddhas 諸佛心陀羅尼經
Dhaara.nii of `Sitaatapatra, Great Corona of All Tathaagatas, Radiating Light [The Great Queen of Vidyaa called Aparaajitaa] 大佛頂如來放光悉怛多鉢怛陀羅尼
Diamond Sutra 金剛般若波羅蜜經
Discourse on the Stages of Concentration Practice 瑜伽師地論
Discourse on the Theory of Consciousness-only 成唯識論
Doctrinal Essentials of the Nirvana Sutra 法華宗要
Doctrine of the Single Path 一道義
Doctrine of the Two Hindrances 二障義
Esoteric Extracts from the Presentations in the Abridged Commentary to the Vairocana-abhisambodhi-tantra 大日經義釋演密鈔
Essay on the Five Teachings of Hua-yen 華嚴五教章
Essay on the Meaning of Mahaayaana 大乘義章
Essay on the Origin of Man 原人論
Essentials of the Eight Traditions 八宗綱要
Essentials of the Huayanlun 華嚴論節要
Essentials of the Nirvaana Sutra 涅槃宗要
Excerpts from the Dharma Collection and Special Practice Record with Personal Notes 法集別行録節要并入私記
Exegesis on the Collection of Mahaayaana Abhidharma 大乘阿毘達磨雜集論
Explanation of the Meanings of the Vairocana-abhisambodhi-tantra 大日經義釋
Explanation of the Treatise on Mahayana 釋摩訶衍論
Exposition of the Correct 顯正論
Expository Notes on the Awakening of Faith 大乘起信論別記
Extensive Merriment 方廣大莊嚴經
Extensive Record of Yunmen Kuangzhen 雲門匡眞禪師廣録
Extensive Record of the Chan Master Mazu Daoyi 馬祖道一禪師廣録
Five Part Vinaya 彌沙塞部
Gateless Barrier 無門關
Gilded Key to the Secret Vault 祕藏寶鑰
Great Collection Scripture 大方等大集經||| 大集經
Great Vehicle Sutra of Immeasurable Longevity 大乘無量壽經
Great Vehicle Suutra of the No-Letter Casket from the Store of Vairocana 大乘遍照光明藏無字法門經
Great Vehicle Suutra of the Universally Radiant One's Syllable-Detachment 大乘離文字普光明藏經
Heart Sutra 心經||| 摩訶般若波羅蜜多心經||| 般若波羅蜜多心經
Hymn to `Sakyamuu.ni's Path to Buddhahood Under the Bodhi Tree, and His Triumph over Maara 釋迦牟尼佛成道在菩提樹降魔讃
Increased by One AAgama Sutras 増一阿含經
Inquiry into the Origin of Humanity 原人論
King of Aspirations to Good Conduct 普賢菩薩行願讚
King of Samaadhi 月燈三昧經
Lion's Roar of Queen Srimala 勝鬘經
Longer AAgama-sutra 長阿含經
Lotus Sutra 妙法蓮華經||| 蓮華經
Manifest Enlightenment of the Grand Resplendent One, His Transformations and Empowering Presence: Lord Indra of the Broader Suutras 大毘盧遮那成佛神變加持經
Meaning and sound/word/reality 聲字實相義
Nirvana Sutra 涅槃經
Original Vows of the Medicine-Master Tathaagata of Lapis Light 藥師琉璃光如來本願功悳經
Original Vows of the Seven Medicine-Master Buddhas of Lapis Light 藥師瑠璃光七佛本願功悳經
Outline of Historical Researches into the `Saakya Family Lineage 釋氏稽古略
Outline of the Eight Schools 八宗綱要
Pavilion of Vajra Peak and all its Yogas and Yogins 金剛峯樓閣一切瑜伽瑜祇經
Perfect and Sudden Attainment of Buddhahood 圓頓成佛論
Perfection of Wisdom of the Little Mother Syllables 聖佛母小字般若波羅蜜多經
Perfection of Wisdom of the Sacred Buddha-Mothers 聖佛母般若波羅蜜多經
Platform Sutra of the Sixth Patriarch 六祖壇經
Preface to the Collection of Chan Sources 禪源諸詮集都序
Profound Commentary on the Vimalakiirti Sutra 維摩經玄疏
Profound Meaning of the Three Treatises 三論玄義
Reality Assembly of the Attained Realm of the Buddhas 諸佛境界攝眞實經
Reconciliation of Disputes in Ten Aspects 十門和諍論
Record of Linji 臨濟録
Record of the Mirror of Orthodoxy 宗鏡録
Record of the Teachings of the Reverend Hamhô Tûkt'ong 涵虚堂得通和尚語録
Record of the Transmission of the Lamp Published in the Ching-te Era 景徳傳燈録
Record of `Saakyamuni's teachings compiled during the K'ai-yüan period 開元釋教録
Resolving Doubts About Observing the Hwadu 看話決疑論
Ritual Procedure for Making Offerings to the Seven Healing-Master Buddhas, the Wish-Fulfilling Kings 藥師七佛供養儀軌如意王經
Secret Dhaara.ni Method of Three Attainments which Destroy Hell and Reverse Karmic Hindrances in the Three Worlds 三種悉地破地獄轉業障出三界祕密陀羅尼法
Secret Meanings of All the Names: Great King of Tantras 一切祕密最上名義大教王儀軌
Secrets on Cultivating the Mind 牧牛子修心訣
Small Sutra 小經
Song of Enlightenment 永嘉證道歌
Straight Talk on the True Mind 眞心直説
Sung version of The Biographies of Eminent Monks 宋高僧傳
Sutra Abridged for Recitation Explained by the Buddha Mahaavairocana 大毘盧遮那佛説要略念誦經
Sutra abridged for Recitation 要略念誦經
Sutra in Forty-two Chapters 四十二章經
Sutra of Brahma's Net 梵網經
Sutra of Consecration 灌頂經
Sutra of Infinite Life 無量壽經
Sutra of Meditation on the Buddha of Infinite Life 善導
Sutra of Neither Increasing nor Decreasing 不増不減經
Sutra of Perfect Enlightenment 圓覺經
Sutra of Resolving Doubts During the Age of the Semblance Dharma 像法決疑經
Sutra of the Buddha-stage 佛地經
Sutra of the Explication of the Underlying Meaning 解深密經
Sutra of the Lotus of the Wonderful Dharma 妙法蓮華經
Sutra of the One-Syllable Wheel-Turning Ruler Spoken at the Seat of Enlightenment 菩提場所説一字頂輪王經
Sutra on (the Buddha's) Entering (the Country of) Lanka 入楞伽經
Sutra on Prince Moonlight 月光童子經
Sutra on Understanding Profound and Esoteric Doctrine 解深密經
Sutra on the Conversion of the Barbarians 老子化胡經
Sutra on the Divination of the Effect of Good and Evil Actions 占察善悪業報經
Sutra on the Twelve Disciplines 十二頭陀經
Syllogistics 論式
Synopsis of the Eighteen Assemblies in the Vajra`sekhara Yoga 金剛頂經瑜伽十八會指歸
Suutra for Recitation Abridged from the Vajra`sekhara Yoga 金剛頂瑜伽中略出念誦經
Taking the Precepts of Bodhi-Mind 受菩提心戒義
Tantra of Uncanny Success [in All Endeavours] 蘇悉地羯羅經||| 蘇悉地羯羅經
Tantra of the Benevolent One-Syllable Buddha-Corona 一字奇特佛頂經
Tantra of the Mahaayaana Meditation Ma.n.dala which Purifies [Transgressions and Halts] the Evil Transmigrations 大乘觀想曼拏羅淨諸惡趣經
Tantra of the Questions of Subaahu 蘇婆呼童子請問經
Ten Recitations Vinaya 十誦律
The Meanings of 'Huum 吽字義
Thirty Verses on Consciousness-only 唯識三十論頌
Transmission of the Lamp 續傳燈録
Treatise of Acclamation of the Sagely Teaching 顯揚論
Treatise of the Twelve Aspects 十二門論
Treatise on Questions Between Confucianism 儒釋質疑論
Treatise on the Eighteen Emptinesses 十八空論
Treatise on the New Translation of the Flower Ornament Scripture 新華嚴經論
Treatise on the Scripture of Adorning the Great Vehicle 大乘莊嚴經論
Treatise on the Sutra of the Questions Asked by Maitreya 彌勒菩薩所問經論
Treatise on the Three Non-natures 三無性論
Treatise on the Transformation of Consciousness 轉識論
Tripi.taka Master `Subhaa's Guide to Meditation 無畏三藏禪要
Triumphant Yoga of the Nonduality of Sameness, Great King of Tantras 無二平等最上瑜伽大教王經
Vinaya Sutra 毘奈耶經
Vinaya of the Five Categories 五分律
Vinaya of the Four Categories 四分律
Yoga of Enormous Success: the Lotus-Matrix Bodhi, Symbols, Banners, and Store of Common Mantras in the Vairocana-abhisambodhi-tantra 大毘盧遮那成佛神變加持經蓮華胎藏菩提幢標幟普通眞言藏廣大成就瑜伽
chinese translation of buddhist texts
Anlu 安録
Baozang lun 寶藏論
Beishan lu 北山録
Benye yingluo jing shou 本業瓔珞經疏
Bianzheng lun 辯正論
Biechuanxin fa yi 別傳心法議
Biyan ji 碧巖集
Biyan lu 碧岩録||| 碧巖録
Chanyuan zhujuan ji duxu 禪源諸詮集都序
Chanzha shane yebao jing 占察善悪業報經
Chanzong yongjia ji 禪宗永嘉集
Cheng weishi lun liaoyideng 成唯識論了義燈
Cheng weishi lun shouyao 成唯識論樞要
Cheng weishi lun yanmi 成唯識論演秘
Cheng weishilun shouji 成唯識論述記
Chengweishi lun shouji 述記
Chuanfa zhengzong ji 傳法正宗記
Da Song sengshi lue 大宋僧史略
Da banniepan jing jijie 大涅槃經集解
Da foding rulai miyin xiuzheng liaoyi zhupusa wanxing shoulengyan jing 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
Da foding shoulengyan jing 大佛頂首楞嚴經
Da huayan jing luece 大華嚴經略策
DaZhou kanding zhongjing mulu 大周刊定衆經目録
Dacheng qixin lun yiji 大乘起信論義記
Dafangguang fo huayan jing shou 大方廣佛華嚴經疏
Dafangguang fo huayan jing suishou yanyi chao 大方廣佛華嚴經隨疏演義鈔
Dafangguang fo huayan jing suxuan fenqi tongzhi fanggui 大方廣佛華嚴經搜玄分齊通智方軌
Dafangguang fo huayan jingzhong juanjuan dayi lueshou 大方廣佛華嚴經中巻巻大意略叙
Dafangguang yuanjue xiuduoluo liaoyijing lueshuzhu 大方廣圓覺修多羅了義經略疏註
Dafangguang yuanjue xiuduoluo liaoyijing 大方廣圓覺修多羅了義經
Dahui Pujue Chanshi zongmen wuku 大慧普覺禪師宗門武庫
Dahui pujue chanshi yulu 大慧普覺禪師語録
Darijing yishi yanmi chao 大日經義釋演密鈔
Dasheng fajie wu chabie lun shou 大乘法界無差別論疏
Dasheng qixin lun yishou 大乘起信論義疏
Dasheng rudao cidi 大乘入道次第
Dasheng yizhang 大乘義章
Datang neidian lu 大唐内典録
Dazhou lu 大周録
Diwei jing 提謂經
Dongshan liangjie chanshi yulu 洞山良价禪師語録
Fahua jing chuan ji 法華經傳記
Fahua lun 法華論
Fahua xuan lun 法華玄論
Fahua xuanzan 法華玄贊
Fahua yishou 法華義疏
Faji yaosong jing 法集要頌經
Fajing lu 法經録
Fanyi mingyi ji 翻譯名義集
Fayuan zhulin 法苑珠林
Fenyang wudechanshi yulu 汾陽無徳禪師語録
Fo wei xinwang pusa shuo toutuo jing 佛爲心王菩薩説投陀經
Foshuo jing yezhang jing 佛説淨業障經
Fozu lidai tongzai 佛祖歴代通載
Fozu tongji 佛祖統紀
Fu fazang yinyuan zhuan 付法藏因縁傳
Guanding jing 灌頂經
Guanding qiwanerjian shenwang hu biqiu zhou jing 灌頂七萬二千神王護比丘呪經
Guanding shiwanerjian shenwang hu biqiu zhou jing 灌頂經
Guang Qingliang zhuan 廣清涼傳
Guang hongming ji 廣弘明集
Guda xinxing chanshi mingtabei 故大信行禪師銘塔碑
Hongming ji 弘明集
Hua-yen wu-shih yao wen-ta 華嚴五十要問答
Huangboshan duanji chanshi wanling lu 黄檗山斷際禪師宛陵録
Huangboshan duanji chanshi zhuanxin fayao 黄檗山斷際禪師傳心法要
Huayan Wujiao zhang 華嚴五教章
Huayan fajie xuanjing 華嚴法界玄鏡
Huayan jing zhuanji 華嚴經傳記
Huayan jingnei zhangmen dengza kongmu zhang 華嚴經内章門等離孔目章
Huayan kongmu zhang 華嚴孔目章
Huayan yisheng jiao fenqi zhang 華嚴一乘教義分齊章
Huayan youxin fajie ji 華嚴遊心法界記
Huayanjing yihai bomen 華嚴經義海百門
Ji gujin fadao lunheng 集古今佛道論衡
Jin guangming jing xuanyi 金光明經玄義
Jingang jing shoulun zuanyao 金剛經疏論纂要
Jingangding dayujia mimi xin di famen yijue 金剛頂大瑜伽祕密心地法門義訣
Jingangding yijue 金剛頂義訣
Jingde chuandeng lu 景徳傳燈録
Jinglu yixiang 經律異相
Jingtu sheng wusheng lun 淨土生無生論
Jingtu shiyi lun 淨土十疑論
Jingxin jieguan fa 淨心戒觀法
Juedingzang lun 決定藏論
Kaiyuan shijing lu 開元釋教録
KongMu zhang 孔目章
Laozi Huahu jing 老子化胡經
Lengjia shizi ji 楞伽師資記
Lengyan jing 楞嚴經
Lexiu bozhang qinggui 勒修百丈清規
Liangzhao fu dashi song jingang jing 梁朝傅大師頌金剛經
Lidai fabao ji 歴代法寶記
Lidai sanbao ji 歴代三寶記
Linji lu 臨濟録
Liu miaofa men 六妙法門
Lueshi xin Huayan jing xiuxing cidi jueyi lun 略釋新華嚴經修行次第決疑論
Mayi jing 罵意經
Mazu Daoyi chanshi guanglu 馬祖道一禪師廣録
Mohe zhiguan 摩訶止觀
Nanben niepan jing 南本涅槃經
Nianfo sanmei baowang lun 念佛三昧寶王論
Pusa benye yingluojing 菩薩本業瓔珞經
Putichang suoshuo Yizi ding lunwang jing 菩提場所説一字頂輪王經
Qianshouyan dabeixinzhou xingfa 千手眼大悲心呪行法
Qixinlun shou bi xueji 起信論疏筆削記
Quan fabao ji 傳法寶紀
Rentian yanMu 人天眼目
Ruizhou Zongshan Liangjie chanshi yulu 瑞州洞山良价禪師語録
Rulengqiexin xuanyi 入楞伽心玄義
Shanhaihui pusa jing 山海慧菩薩經
Shi moheyan lun 釋摩訶衍論
Shichan boluomi cidi famen 釋禪波羅蜜次第法門
Shidi yiji 十地義記
Shimen bianhuo lun 十門辯惑論
Shimen guijingyi 釋門歸敬儀
Shishi jigu lue 釋氏稽古略
Shouji 述記
Shoulengyan sanmei jing 首楞嚴三昧經
Shoulengyan yishu zhu jing 首楞嚴義疏注經
Sijiaoyi 四教義
Siming zunzhe jiaoxing lu 四明尊者教行録
Sishierzhang jing 四十二章經
Song gaoseng zhuan 宋高僧傳
Sui Tiantai Zhizhe dashi biezhuan 隋天台智者大師別傳
Suxidijieluo gongyang fa 蘇悉地羯羅供養法
Tapin 大品
Tiantai bajiao dayi 天台八教大意
Tiantai sijiao yi 天台四教義
Tiwei boli jing 提謂波利經
Wanshan tonggui ji 萬善同歸集
Weimo jing lue shou 維摩經略疏
Weimo jing shou 維摩經疏
Weimojing wenshou 維摩經文疏
Weimojing xuanshou 維摩經玄疏
Weixin jue 唯心訣
Wumen guan 無門關
Wuwei sanzang chanyao 無畏三藏禪要
Xiangfa jueyi jing 像法決疑經
Xici ?辭
Xin huayan jing lun 新華嚴經論
Xinjing lu 心鏡録
Xinxin ming 信心銘
Xitan ziji 悉曇字記
Xiu huayan aozhi wangjin huanyuan guan 修華嚴奥旨妄盡還源觀
Xu Huayan jing lue shou kan ding ji 續華嚴經略疏刊定記
Xu chuandeng lu 續傳燈録
Xu gaoseng zhuan 續高僧傳
Xu gujin yijing tuji t'u-chi 續古今譯經圖紀
Xuanzan 玄贊
Yanmi 演秘
Yaoshi qifo gongyang yigui ruyiwang jing 藥師七佛供養儀軌如意王經
Yiqie jing yinyi 一切經音義
Yongjia chengdao ge 永嘉證道歌
Yongjia ji 永嘉集
Yongming zhijiao chanshi weixin jue 永明智覺禪師唯心訣
Yuanjue jing 圓覺經
Yueguang tongzi jing 月光童子經
Yulanpen jing shou 盂蘭盆經疏
Yunmen Kuangzhen chanshi guanglu 雲門匡眞禪師廣録
Yunmen guanglu 雲門廣録
Yuqielun ji 瑜伽論記
Zhancha jing 占察經
Zhaolun 肇論
Zhengfa nianchu jing 正法念處經
Zhenyuan xinding shijiao mulu Zhenyuan xinding shijiao mulu 貞元釋教録略出
Zhiguan fuxing zhuan hongjue 止觀輔行傳弘決
Zhongguan lun shou 中觀論疏
Zhu Huayan fajie guanmen 註華嚴法界觀門
Zhu Weimojie jing 註維摩詰論
Zimen jingxun 緇門警訓
Zongjing lu 宗鏡録
Zongli zhongjing mulu 綜理衆經目録
shibahuizhigui 十八會指歸
indian translations of buddhist texts with chinese subtitles
Amituo guyinsheng wang tuoluoni jing 阿彌陀鼓音聲王陀羅尼經
Anan fenbie jing 阿難分別經
Apidamo dapiposha lun 阿毘達磨大毘婆沙論
Apidamo fayun zulun 阿毘達磨法蘊足論
Apidamo fazhi lun 阿毘達磨發智論
Apidamo jieshenzu lun 阿毘達磨界身足論
Apidamo jushe lun 阿毘達磨倶舎論
Apidamo pinlei zulun 阿毘達磨品類足論
Apidamo shunzhengli lun 阿毘達磨順正理論
Bai lun 百論
Baizi lun 百字論
Baodezang jing 寶悳藏經
Baoji jing 寶積經
Baoxing lun 寶性論
Baoyun jing 寶雲經
Benye jing 本業經
Bian zhongbian lun 辨中邊論
Bian zhongbie lun 辯中邊論
Busa shanjie jing 菩薩善戒經
Butuizhuan falun jing 不退轉法輪經
Chang Ahan jing 長阿含經
Cheng weishi lun 成唯識論
indian translation of buddhist texts with indian titles
Abhidharma-prakara.napaada-`saastra 阿毘達磨品類足論
Abhidharma-vibhaasaa-`saastra 阿毘達磨大毘婆沙論
Abhidharmako`sa-bhaasya 阿毘達磨倶舎論
Advayasamataavijayaakhyaakalpa-mahaatantraraajaa 無二平等最上瑜伽大教王經
Akaa`sagarbha-bodhisattva-suutra 虚空藏菩薩經
Ak.sara`sataka 百字論
Amitaabha-suutra 佛説阿彌陀經||| 阿彌陀經
Anak.sarakara.n.dakavairocanagarbha-naama-mahaayaanasuutra 大乘遍照光明藏無字法門經
Aparamitaayur-naama-mahaayaanasuutra 大乘無量壽經
Aparimitagu.naanu`saam.saa-dhaara.nii 無量功�陀羅尼經
Apidamo zajilun 阿毘達磨雜集論
Apitan piposha lun 阿毘曇毘婆沙論
Avatamsaka-suutra 華嚴經
Bhadracaryaapra.nidhaanaraaja 普賢菩薩行願讚
Bhagavato-bhai.sajyaguruvai.duuryaprabhasya-puurvapra.nidhaanavi`se.savistaara 藥師琉璃光如來本願功悳經||| 藥師琉璃光如來本願功悳經
Bodhicitta-`siilaadaanakalpa* 受菩提心戒義
Bodhisattvabhuumi-suutra 菩薩地持經
Buddhah.rdaya-dhaara.nii 諸佛心陀羅尼經
Candra-garbha-suutra 月藏經
Candragarbha-suutra 大集月藏經
Catuh`sataka-`saastra-kaarikaa 廣百論
Da`sabhuumika-suutra 十地經
Da`sabhuumika-vibhaa.saa 十住毘婆沙論
Da`sabhuumikasuutra-`saastra; Dasabhuumikabhaasya 十地經論
Dhammapada 法句經
Dharmapada 法句經
Dharmasangiti-suutra 佛説法集經
Dhvajaagrakeyuuraa-dhaara.nii 無能勝幡王如來莊嚴陀羅尼經
Dirghaagama 長阿含經
Dvaada`sanikaaya-`saastra 十二門論
Ekottara-aagama-suutra 増一阿含經
Kaatyaayana abhidharma 迦旃延阿毘曇
Lalitavistara 方廣大莊嚴經||| 方等本起經||| 普曜經
Lankaavataara-suutra 四巻楞伽經
La?kaavataara-suutra 楞伽阿跋多羅寶經
Lankaavataara-suutra 入楞伽經||| 楞伽經
Madhyamaka-`saastra 中論
Madhyaanta-vibhaaga 中邊分別論
Madhyaantavibhaaga-bhaasya 辯中邊論
Mahaaparinirvaana-suutra 大般涅槃經
Mahaapraj~naaparamitaa-suutra 大品般若經||| 大般若波羅蜜經
Mahaapraj~naapaaramitaa-`saastra 大智度論
Mahaasamayatattva-tantraraaja 祕密三昧大教王經
Mahaasamnipata-suutra 大方等大集經||| 大集經
Mahaasatya-nirgrantha-suutra 大薩遮尼乾子所説經
Mahaavairocana-abhisambodhi-sambaddha-puujaavidhi 大毘盧遮那佛説要略念誦經
Mahaavairocanaabhisambodhi-vikurvitaadhi.s.thaana-vaipulyasuutra-indraraajanaamadharmaparyaaya 大毘盧遮那成佛神變加持經
Mahaayaana samparigraha-`saastra 攝大乘論
Mahaayaanasuutra-lankaara 大乘莊嚴經論
Mahaayaanasuutra-lamkaara 大乘莊嚴經論||| 莊嚴論
Mahaayaanaabhidharma-samuccaya 阿毘達磨集論
Mahaayaanaabhidharma-samuccaya-vyaakhyaa 大乘阿毘達磨雜集論||| 對法論
Maaravijaayastotra 釋迦牟尼佛成道在菩提樹降魔讃
Praj~naapaaramitaa ratnagu.na samcayagaathaa 佛母寶悳藏般若波羅蜜經
Prakaranaaryavaaca-`saastra 顯揚聖教論
Pramaa.nasamuccaya 集量論
Ratnagotravibhaaga-mahaayaananottaratantra-`saastra 究竟一乘寶性論
Ratnagotravibhaaga-mahaayaanottaratantra-`saastra 寶性論
Ratnakuu.ta-suutra 大寶積經
Ratnolkaa-naama-dhaara.nii 大方廣總持寶光明經||| 大方廣總持寶光明經||| 大方廣總持寶光明經
Saddharmapundariika-suutra 妙法蓮華經
Saddharmapundariika-suutra-upade`sa 妙法蓮華經憂波提舎
Samaadhiraaja-suutra 月燈三昧經
Saptatathaagatapuurvapra.nidhaanavi`se.savistaara 藥師瑠璃光七佛本願功悳經
Sarvadurgatipari`sodhana-tantra 大乘觀想曼拏羅淨諸惡趣經
Sarvarahasya-naama-tantraraaja 一切祕密最上名義大教王儀軌
Sarvatathaagatao.s.nii.sa`sitaatapatraa-naamaaparaajitaa-mahaapratyangiraa-mahaavidyaaraaj~nii-naama-dhaara.nii 大佛頂如來放光悉怛多鉢怛陀羅尼
Satyasiddhi-`saastra 成實論
Samdhinirmocana-suutra 深密經||| 深密解脱經||| 相續解脱地波羅蜜了義經||| 解深密經
Subaahuparip.rcchaa-tantra 蘇婆呼童子請問經
Sukhaavatii-vyuuha 小無量壽經||| 阿彌陀經
Susiddhikara-mahaatantrasaadhanopaayika-pa.tala 蘇悉地羯羅經||| 蘇悉地羯羅經
Suvarna-prabhasa-[uttama]-suutra 合部金光明經
Suvarna-prabhaasa-(uttama)-suutra 金光明經
Suvarna-prabhaasa-suutra 金鼓經
Svalpaak.sara-praj~naaparamitaa 聖佛母小字般若波羅蜜多經
Tathaagatagarbha-suutra 大方廣如來藏經||| 大方等如來藏經
Trim`sikaa Vij~naptimaatrataasiddhi.h 唯識三十論頌
Try-asvabhaava-prakara.na 三無性論
U.s.nii.sacakravarti-tantra 一字奇特佛頂經
Vairocanaabhisambodhi 善無畏
Vai`sesika-`saastra 勝論
Vajracchedika Praj~naapaaramitaa-suutra 金剛般若波羅蜜經
Vajrasamaadhi-suutra 金剛三昧經
Vibhaasaa-`saastra 毘婆沙論
Vij~naptimaatrataasiddhi-`saastra 成唯識論
Vimalakiirti-nirde`sa-suutra 維摩經||| 維摩詰所説經||| 維摩詰經
Vim`satikaa-`saastra 二十唯識論
Vaada-vidhaana 論式
Yogaacaara-bhuumi-`saastra 瑜伽師地論
`Sata-`saastra 百論
`Srii-vajrama.n.daalamkaara-naama-mahaatantraraaja 金剛場莊嚴般若波羅蜜多教中一分
`Sriimaalaa-suutra 勝鬘經||| 夫人經
`Suuramgama-suutra 首楞嚴經
`Suurangama-samaadhi-suutra 首楞嚴三昧經
`Suuramgama-suutra 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
Indian translation of buddhist texts with Tibetan Titles
'dus pa chen po'i mdo 長阿含經
Dgongs-pa nes-par-.hgrol-pa 解深密經
Tshe dang ye shes dpag tu med pa shes bya ba theg pa chen po'i mdo 大乘無量壽經
['phags pa] De bshin gshegs pa'i gtsug tor nas byung ba'i gdugs dkar po can gshan gyi mi thub pa phir bzlog pa chen mo mchog tu grub pa shes bya ba'i gzungs 大佛頂如來放光悉怛多鉢怛陀羅尼
['phags pa] rgyal mtshan gyi rtse mo'i dpung rgyan shes bya ba'i gzungs 無能勝幡王如來莊嚴陀羅尼經
bcom ldan 'das ma nor rgyun ma'i gzungs kyi rtog pa 聖佛母般若波羅蜜多經
bcom ldan 'das ma nor rgyun ma'i rtog pa 聖佛母小字般若波羅蜜多經
bcom ldan 'das sman gyi bla bai .duurya'i 'od kyi sngon gyi smon lam gyi khyad par rgyas par 藥師琉璃光如來本願功悳經
bcom ldan 'das sman gyi bla bai .duurya'i 'od kyi sngon gyi smon lam gyi khyad par 藥師琉璃光如來本願功悳經
bzang po spyod pa'i smon lam gyi rgyal po'i rgya cher 'grel pa 普賢菩薩行願讚
chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa ting nge 'dzin gyi rgyal pa 月燈三昧經
de bzhin gshegs pa bdun gyi sngon gyi smon lam gyi khyad par rgyas pa'i mdo sde'i man nag 藥師瑠璃光七佛本願功悳經
de bzhin gshegs pa dgra bcom pa yang dag par dzogs pa'i sangs rgyas ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po'i brtag pa phyogs gcig pa shes bya ba 大乘觀想曼拏羅淨諸惡趣經
dkon mchog ta la la'i gzungs 大方廣總持寶光明經||| 大方廣如來藏經
hams cad gsang ba shes bya ba rgyud kyi gyal po 一切祕密最上名義大教王儀軌
legs par grub par byed pa'i rgyud chen po las sgrub pa'i thabs rim par phye ba [To.807, P.431] 蘇悉地羯羅經||| 蘇悉地羯羅經
nyis su med pa mnyam pa nyid rnam par rgyal ba shes bya ba'i rtog pa'i rgyal po chen po 無二平等最上瑜伽大教王經
pal rdo rje snying po rgyan shes bya ba'i rgyud kyi rgyal po chen po 金剛場莊嚴般若波羅蜜多教中一分
pung bzang gis zhus pa zhes bya ba'i rgyud 蘇婆呼童子請問經
rNam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul ba byin gyis rlob pa shin tu rgyas pa mdo sd'i dbang po rgyal po zhes bya ba'i chos gyi rnam grangs 大毘盧遮那成佛神變加持經
rdo 'phangs pa'i mdo 大乘遍照光明藏無字法門經
rgya cher rol pa 方廣大莊嚴經
rnam par snang mdzad mngon par byang chub par gtogs pa'i mchod pa'i cho ga 大毘盧遮那佛説要略念誦經
sangs rgyas kyi snying po [To.514/854] 諸佛心陀羅尼經
tshe dang ye shes dpag tu med pa'i snying po 阿彌陀鼓音聲王陀羅尼經||| 阿彌陀經
yon tan bsngags pa dpag tu med pa [To.679/851] 無量功�陀羅尼經
korean translation of buddhist texts
Ch'oesangsûng-ron 最上乘論
Chinsim chiksôl 眞心直説
Chinyôk Hwaômgyông-so 新譯華嚴經疏
Chogye Chin'gak kuksa ôrok 曹溪眞覺國師語録
Haedong kosûng chôn 海東高僧傳
Hamhô tang Tûkt'ong hwasang ôrok 涵虚堂得通和尚語録
Hwaôm ilsûng pôpgye to 華嚴一乘法界圖
Hwaôm non chôryo 華嚴論節要
Hyôn chông non 顯正論
Ijang'ûi 二障義
Il-do ûi 一道義
Kang Wôn'gakkyông palsa 講圓覺經發辭
Kanhwa kyôrûi ron 看話決疑論
Kisillon so 起信論疏
Kye ch'osimhag'in mun 誡初心學人文
Kûmgangsammaegyông 金剛三昧經
Moguja susimgyôl 牧牛子修心訣
Ogahae sôrûi 五家解説誼
Ogahae 五家解
Paegun hwasang ôrok; 白雲和尚語録
Palsim suhaeng chang 發心修行章
Pyôlgi 別記
Pôpchip Pyôrhaeng Nok Chôryo Pyôngip Sagi 法集別行録節要并入私記
Pôphwa chong'yo 法華宗要
Pôpkye toji ch'ongsu-rok 法界圖記叢髄録
Samguk Yusa 三國遺事
Simmun hwajaeng non 十門和諍論
Sinp'yôn chejong kyojang ch'ongnok 新編諸宗教藏總録
Sôn'ga kwigam 禪家龜鑑
Sônjong Yônggajip kwaju sôrûi 禪宗永嘉集科註説誼
Sônmun yômsongjip 禪門拈頌集
T'aegak kuksa myohilmyông 大覺國師墓詰銘
T'ang Ta-chien-fu-ssu ku-ssu-chu fan-ching ta-te Fazang ho-shang chuan 唐大薦福寺故寺主翻經大徳法藏和尚傳
Taebanggwang wôngak sudara ryoûigyông sôlûi 大方廣圓覺修多羅了義經説誼
Taegak kuksa munjip 大覺國師文集
Taesûng kisillon pyôlgi 大乘起信論別記
Wôn'gakkyông kyôngch'an so 圓覺經慶讃疏
Wôndon sông pullon 圓頓成佛論
Yusim allak to 遊心安樂道
Yusôk chirûi ron 儒釋質疑論
Yôlban chong'yo 涅槃宗要
japanese buddhist texts
Ben kenmitsu nikyouron 辯顯密二教論
Gyourinshou 行林抄
Hasshuukouyou 八宗綱要
Hizouhouyaku 祕藏寶鑰
Houkyouki 寶慶記
Kegon gokyoushou shiji 華嚴五教章指事
Kegonshuu shousho byou immyouroku 華嚴宗章疏并因明録
Shoji jissou gi 聲字實相義
Shokyou youshou 諸經要抄
Touiki dentou mokuroku 東域傳燈目録
Abhidharma Storehouse Treatise 阿毘達磨倶舎論
Acclamation of the Scriptural Teaching 顯揚聖教論
Accomplishing All Dhaara.niis and the Three Siddhis through the Dharma-Gate of the Mental Ground of Vairocana, the Pure Dharma-Body 清淨法身毘盧遮那心地法門成就一切陀羅尼三種悉地
Admonitions for Beginning Students 誡初心學人文
Analysis of the Middle and the Extremes 中邊分別論
Annotated Redaction of the Text and Commentaries to the Compilation of Yung-chia of the Chan school 禪宗永嘉集科註説誼
Awakening of Mahaayaana Faith 大乘起信論
Being-Time 有時
Blue Cliff Record 碧巖録
Buddha-nature Treatise 佛性論
Catalog of Scriptures 法經録
Catalogue of Buddhist Works in the Great T'ang 大唐内典録
Catalogue of Scriptures, Authorized by the Great Chou 大周刊定衆經目録
Chan Master Dahui Pu jue's Arsenal for the Chan Lineage 大慧普覺禪師宗門武庫
Chart of the Dharma-world of the Single Vehicle of the Hua-yen 華嚴一乘法界圖
Chronicle of the Buddhas and the Patriarchs 佛祖統紀
Commentary on the Lankaavataara-suutra 入楞伽心玄義
Commentary on the Vairocanaabhisambodhi-tantra 大毘盧遮那成佛經疏
Comparing Exoteric and Esoteric Discourse 辯顯密二教論
Compilation of Examinations of and Verses on Ancient Precedents 禪門拈頌集
Compilation of Notes on the Translation of the Tripitaka 僧祐||| 出三藏記集
Comprehensive Catalog of Scriptures 綜理衆經目録
Continuation of The Biographies of Eminent Monks 續高僧傳
Dharma-phrase sutra 法句經
Dhaara.nii Suutra of the King of the Sound of Amitaabha's Drum 阿彌陀鼓音聲王陀羅尼經||| 阿彌陀經
Dhaara.nii of Immeasurable Merit 無量功�陀羅尼經
Dhaara.nii of Jewel Light 大方廣總持寶光明經||| 大方廣如來藏經
Dhaara.nii of [the Tathaagata's Ornament, the Invincible] Ring-Adorned Banner 無能勝幡王如來莊嚴陀羅尼經
Dhaara.nii of the Essence of the Buddhas 諸佛心陀羅尼經
Dhaara.nii of `Sitaatapatra, Great Corona of All Tathaagatas, Radiating Light [The Great Queen of Vidyaa called Aparaajitaa] 大佛頂如來放光悉怛多鉢怛陀羅尼
Diamond Sutra 金剛般若波羅蜜經
Discourse on the Stages of Concentration Practice 瑜伽師地論
Discourse on the Theory of Consciousness-only 成唯識論
Doctrinal Essentials of the Nirvana Sutra 法華宗要
Doctrine of the Single Path 一道義
Doctrine of the Two Hindrances 二障義
Esoteric Extracts from the Presentations in the Abridged Commentary to the Vairocana-abhisambodhi-tantra 大日經義釋演密鈔
Essay on the Five Teachings of Hua-yen 華嚴五教章
Essay on the Meaning of Mahaayaana 大乘義章
Essay on the Origin of Man 原人論
Essentials of the Eight Traditions 八宗綱要
Essentials of the Huayanlun 華嚴論節要
Essentials of the Nirvaana Sutra 涅槃宗要
Excerpts from the Dharma Collection and Special Practice Record with Personal Notes 法集別行録節要并入私記
Exegesis on the Collection of Mahaayaana Abhidharma 大乘阿毘達磨雜集論
Explanation of the Meanings of the Vairocana-abhisambodhi-tantra 大日經義釋
Explanation of the Treatise on Mahayana 釋摩訶衍論
Exposition of the Correct 顯正論
Expository Notes on the Awakening of Faith 大乘起信論別記
Extensive Merriment 方廣大莊嚴經
Extensive Record of Yunmen Kuangzhen 雲門匡眞禪師廣録
Extensive Record of the Chan Master Mazu Daoyi 馬祖道一禪師廣録
Five Part Vinaya 彌沙塞部
Gateless Barrier 無門關
Gilded Key to the Secret Vault 祕藏寶鑰
Great Collection Scripture 大方等大集經||| 大集經
Great Vehicle Sutra of Immeasurable Longevity 大乘無量壽經
Great Vehicle Suutra of the No-Letter Casket from the Store of Vairocana 大乘遍照光明藏無字法門經
Great Vehicle Suutra of the Universally Radiant One's Syllable-Detachment 大乘離文字普光明藏經
Heart Sutra 心經||| 摩訶般若波羅蜜多心經||| 般若波羅蜜多心經
Hymn to `Sakyamuu.ni's Path to Buddhahood Under the Bodhi Tree, and His Triumph over Maara 釋迦牟尼佛成道在菩提樹降魔讃
Increased by One AAgama Sutras 増一阿含經
Inquiry into the Origin of Humanity 原人論
King of Aspirations to Good Conduct 普賢菩薩行願讚
King of Samaadhi 月燈三昧經
Lion's Roar of Queen Srimala 勝鬘經
Longer AAgama-sutra 長阿含經
Lotus Sutra 妙法蓮華經||| 蓮華經
Manifest Enlightenment of the Grand Resplendent One, His Transformations and Empowering Presence: Lord Indra of the Broader Suutras 大毘盧遮那成佛神變加持經
Meaning and sound/word/reality 聲字實相義
Nirvana Sutra 涅槃經
Original Vows of the Medicine-Master Tathaagata of Lapis Light 藥師琉璃光如來本願功悳經
Original Vows of the Seven Medicine-Master Buddhas of Lapis Light 藥師瑠璃光七佛本願功悳經
Outline of Historical Researches into the `Saakya Family Lineage 釋氏稽古略
Outline of the Eight Schools 八宗綱要
Pavilion of Vajra Peak and all its Yogas and Yogins 金剛峯樓閣一切瑜伽瑜祇經
Perfect and Sudden Attainment of Buddhahood 圓頓成佛論
Perfection of Wisdom of the Little Mother Syllables 聖佛母小字般若波羅蜜多經
Perfection of Wisdom of the Sacred Buddha-Mothers 聖佛母般若波羅蜜多經
Platform Sutra of the Sixth Patriarch 六祖壇經
Preface to the Collection of Chan Sources 禪源諸詮集都序
Profound Commentary on the Vimalakiirti Sutra 維摩經玄疏
Profound Meaning of the Three Treatises 三論玄義
Reality Assembly of the Attained Realm of the Buddhas 諸佛境界攝眞實經
Reconciliation of Disputes in Ten Aspects 十門和諍論
Record of Linji 臨濟録
Record of the Mirror of Orthodoxy 宗鏡録
Record of the Teachings of the Reverend Hamhô Tûkt'ong 涵虚堂得通和尚語録
Record of the Transmission of the Lamp Published in the Ching-te Era 景徳傳燈録
Record of `Saakyamuni's teachings compiled during the K'ai-yüan period 開元釋教録
Resolving Doubts About Observing the Hwadu 看話決疑論
Ritual Procedure for Making Offerings to the Seven Healing-Master Buddhas, the Wish-Fulfilling Kings 藥師七佛供養儀軌如意王經
Secret Dhaara.ni Method of Three Attainments which Destroy Hell and Reverse Karmic Hindrances in the Three Worlds 三種悉地破地獄轉業障出三界祕密陀羅尼法
Secret Meanings of All the Names: Great King of Tantras 一切祕密最上名義大教王儀軌
Secrets on Cultivating the Mind 牧牛子修心訣
Small Sutra 小經
Song of Enlightenment 永嘉證道歌
Straight Talk on the True Mind 眞心直説
Sung version of The Biographies of Eminent Monks 宋高僧傳
Sutra Abridged for Recitation Explained by the Buddha Mahaavairocana 大毘盧遮那佛説要略念誦經
Sutra abridged for Recitation 要略念誦經
Sutra in Forty-two Chapters 四十二章經
Sutra of Brahma's Net 梵網經
Sutra of Consecration 灌頂經
Sutra of Infinite Life 無量壽經
Sutra of Meditation on the Buddha of Infinite Life 善導
Sutra of Neither Increasing nor Decreasing 不増不減經
Sutra of Perfect Enlightenment 圓覺經
Sutra of Resolving Doubts During the Age of the Semblance Dharma 像法決疑經
Sutra of the Buddha-stage 佛地經
Sutra of the Explication of the Underlying Meaning 解深密經
Sutra of the Lotus of the Wonderful Dharma 妙法蓮華經
Sutra of the One-Syllable Wheel-Turning Ruler Spoken at the Seat of Enlightenment 菩提場所説一字頂輪王經
Sutra on (the Buddha's) Entering (the Country of) Lanka 入楞伽經
Sutra on Prince Moonlight 月光童子經
Sutra on Understanding Profound and Esoteric Doctrine 解深密經
Sutra on the Conversion of the Barbarians 老子化胡經
Sutra on the Divination of the Effect of Good and Evil Actions 占察善悪業報經
Sutra on the Twelve Disciplines 十二頭陀經
Syllogistics 論式
Synopsis of the Eighteen Assemblies in the Vajra`sekhara Yoga 金剛頂經瑜伽十八會指歸
Suutra for Recitation Abridged from the Vajra`sekhara Yoga 金剛頂瑜伽中略出念誦經
Taking the Precepts of Bodhi-Mind 受菩提心戒義
Tantra of Uncanny Success [in All Endeavours] 蘇悉地羯羅經||| 蘇悉地羯羅經
Tantra of the Benevolent One-Syllable Buddha-Corona 一字奇特佛頂經
Tantra of the Mahaayaana Meditation Ma.n.dala which Purifies [Transgressions and Halts] the Evil Transmigrations 大乘觀想曼拏羅淨諸惡趣經
Tantra of the Questions of Subaahu 蘇婆呼童子請問經
Ten Recitations Vinaya 十誦律
The Meanings of 'Huum 吽字義
Thirty Verses on Consciousness-only 唯識三十論頌
Transmission of the Lamp 續傳燈録
Treatise of Acclamation of the Sagely Teaching 顯揚論
Treatise of the Twelve Aspects 十二門論
Treatise on Questions Between Confucianism 儒釋質疑論
Treatise on the Eighteen Emptinesses 十八空論
Treatise on the New Translation of the Flower Ornament Scripture 新華嚴經論
Treatise on the Scripture of Adorning the Great Vehicle 大乘莊嚴經論
Treatise on the Sutra of the Questions Asked by Maitreya 彌勒菩薩所問經論
Treatise on the Three Non-natures 三無性論
Treatise on the Transformation of Consciousness 轉識論
Tripi.taka Master `Subhaa's Guide to Meditation 無畏三藏禪要
Triumphant Yoga of the Nonduality of Sameness, Great King of Tantras 無二平等最上瑜伽大教王經
Vinaya Sutra 毘奈耶經
Vinaya of the Five Categories 五分律
Vinaya of the Four Categories 四分律
Yoga of Enormous Success: the Lotus-Matrix Bodhi, Symbols, Banners, and Store of Common Mantras in the Vairocana-abhisambodhi-tantra 大毘盧遮那成佛神變加持經蓮華胎藏菩提幢標幟普通眞言藏廣大成就瑜伽
chinese translation of buddhist texts
Anlu 安録
Baozang lun 寶藏論
Beishan lu 北山録
Benye yingluo jing shou 本業瓔珞經疏
Bianzheng lun 辯正論
Biechuanxin fa yi 別傳心法議
Biyan ji 碧巖集
Biyan lu 碧岩録||| 碧巖録
Chanyuan zhujuan ji duxu 禪源諸詮集都序
Chanzha shane yebao jing 占察善悪業報經
Chanzong yongjia ji 禪宗永嘉集
Cheng weishi lun liaoyideng 成唯識論了義燈
Cheng weishi lun shouyao 成唯識論樞要
Cheng weishi lun yanmi 成唯識論演秘
Cheng weishilun shouji 成唯識論述記
Chengweishi lun shouji 述記
Chuanfa zhengzong ji 傳法正宗記
Da Song sengshi lue 大宋僧史略
Da banniepan jing jijie 大涅槃經集解
Da foding rulai miyin xiuzheng liaoyi zhupusa wanxing shoulengyan jing 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
Da foding shoulengyan jing 大佛頂首楞嚴經
Da huayan jing luece 大華嚴經略策
DaZhou kanding zhongjing mulu 大周刊定衆經目録
Dacheng qixin lun yiji 大乘起信論義記
Dafangguang fo huayan jing shou 大方廣佛華嚴經疏
Dafangguang fo huayan jing suishou yanyi chao 大方廣佛華嚴經隨疏演義鈔
Dafangguang fo huayan jing suxuan fenqi tongzhi fanggui 大方廣佛華嚴經搜玄分齊通智方軌
Dafangguang fo huayan jingzhong juanjuan dayi lueshou 大方廣佛華嚴經中巻巻大意略叙
Dafangguang yuanjue xiuduoluo liaoyijing lueshuzhu 大方廣圓覺修多羅了義經略疏註
Dafangguang yuanjue xiuduoluo liaoyijing 大方廣圓覺修多羅了義經
Dahui Pujue Chanshi zongmen wuku 大慧普覺禪師宗門武庫
Dahui pujue chanshi yulu 大慧普覺禪師語録
Darijing yishi yanmi chao 大日經義釋演密鈔
Dasheng fajie wu chabie lun shou 大乘法界無差別論疏
Dasheng qixin lun yishou 大乘起信論義疏
Dasheng rudao cidi 大乘入道次第
Dasheng yizhang 大乘義章
Datang neidian lu 大唐内典録
Dazhou lu 大周録
Diwei jing 提謂經
Dongshan liangjie chanshi yulu 洞山良价禪師語録
Fahua jing chuan ji 法華經傳記
Fahua lun 法華論
Fahua xuan lun 法華玄論
Fahua xuanzan 法華玄贊
Fahua yishou 法華義疏
Faji yaosong jing 法集要頌經
Fajing lu 法經録
Fanyi mingyi ji 翻譯名義集
Fayuan zhulin 法苑珠林
Fenyang wudechanshi yulu 汾陽無徳禪師語録
Fo wei xinwang pusa shuo toutuo jing 佛爲心王菩薩説投陀經
Foshuo jing yezhang jing 佛説淨業障經
Fozu lidai tongzai 佛祖歴代通載
Fozu tongji 佛祖統紀
Fu fazang yinyuan zhuan 付法藏因縁傳
Guanding jing 灌頂經
Guanding qiwanerjian shenwang hu biqiu zhou jing 灌頂七萬二千神王護比丘呪經
Guanding shiwanerjian shenwang hu biqiu zhou jing 灌頂經
Guang Qingliang zhuan 廣清涼傳
Guang hongming ji 廣弘明集
Guda xinxing chanshi mingtabei 故大信行禪師銘塔碑
Hongming ji 弘明集
Hua-yen wu-shih yao wen-ta 華嚴五十要問答
Huangboshan duanji chanshi wanling lu 黄檗山斷際禪師宛陵録
Huangboshan duanji chanshi zhuanxin fayao 黄檗山斷際禪師傳心法要
Huayan Wujiao zhang 華嚴五教章
Huayan fajie xuanjing 華嚴法界玄鏡
Huayan jing zhuanji 華嚴經傳記
Huayan jingnei zhangmen dengza kongmu zhang 華嚴經内章門等離孔目章
Huayan kongmu zhang 華嚴孔目章
Huayan yisheng jiao fenqi zhang 華嚴一乘教義分齊章
Huayan youxin fajie ji 華嚴遊心法界記
Huayanjing yihai bomen 華嚴經義海百門
Ji gujin fadao lunheng 集古今佛道論衡
Jin guangming jing xuanyi 金光明經玄義
Jingang jing shoulun zuanyao 金剛經疏論纂要
Jingangding dayujia mimi xin di famen yijue 金剛頂大瑜伽祕密心地法門義訣
Jingangding yijue 金剛頂義訣
Jingde chuandeng lu 景徳傳燈録
Jinglu yixiang 經律異相
Jingtu sheng wusheng lun 淨土生無生論
Jingtu shiyi lun 淨土十疑論
Jingxin jieguan fa 淨心戒觀法
Juedingzang lun 決定藏論
Kaiyuan shijing lu 開元釋教録
KongMu zhang 孔目章
Laozi Huahu jing 老子化胡經
Lengjia shizi ji 楞伽師資記
Lengyan jing 楞嚴經
Lexiu bozhang qinggui 勒修百丈清規
Liangzhao fu dashi song jingang jing 梁朝傅大師頌金剛經
Lidai fabao ji 歴代法寶記
Lidai sanbao ji 歴代三寶記
Linji lu 臨濟録
Liu miaofa men 六妙法門
Lueshi xin Huayan jing xiuxing cidi jueyi lun 略釋新華嚴經修行次第決疑論
Mayi jing 罵意經
Mazu Daoyi chanshi guanglu 馬祖道一禪師廣録
Mohe zhiguan 摩訶止觀
Nanben niepan jing 南本涅槃經
Nianfo sanmei baowang lun 念佛三昧寶王論
Pusa benye yingluojing 菩薩本業瓔珞經
Putichang suoshuo Yizi ding lunwang jing 菩提場所説一字頂輪王經
Qianshouyan dabeixinzhou xingfa 千手眼大悲心呪行法
Qixinlun shou bi xueji 起信論疏筆削記
Quan fabao ji 傳法寶紀
Rentian yanMu 人天眼目
Ruizhou Zongshan Liangjie chanshi yulu 瑞州洞山良价禪師語録
Rulengqiexin xuanyi 入楞伽心玄義
Shanhaihui pusa jing 山海慧菩薩經
Shi moheyan lun 釋摩訶衍論
Shichan boluomi cidi famen 釋禪波羅蜜次第法門
Shidi yiji 十地義記
Shimen bianhuo lun 十門辯惑論
Shimen guijingyi 釋門歸敬儀
Shishi jigu lue 釋氏稽古略
Shouji 述記
Shoulengyan sanmei jing 首楞嚴三昧經
Shoulengyan yishu zhu jing 首楞嚴義疏注經
Sijiaoyi 四教義
Siming zunzhe jiaoxing lu 四明尊者教行録
Sishierzhang jing 四十二章經
Song gaoseng zhuan 宋高僧傳
Sui Tiantai Zhizhe dashi biezhuan 隋天台智者大師別傳
Suxidijieluo gongyang fa 蘇悉地羯羅供養法
Tapin 大品
Tiantai bajiao dayi 天台八教大意
Tiantai sijiao yi 天台四教義
Tiwei boli jing 提謂波利經
Wanshan tonggui ji 萬善同歸集
Weimo jing lue shou 維摩經略疏
Weimo jing shou 維摩經疏
Weimojing wenshou 維摩經文疏
Weimojing xuanshou 維摩經玄疏
Weixin jue 唯心訣
Wumen guan 無門關
Wuwei sanzang chanyao 無畏三藏禪要
Xiangfa jueyi jing 像法決疑經
Xici ?辭
Xin huayan jing lun 新華嚴經論
Xinjing lu 心鏡録
Xinxin ming 信心銘
Xitan ziji 悉曇字記
Xiu huayan aozhi wangjin huanyuan guan 修華嚴奥旨妄盡還源觀
Xu Huayan jing lue shou kan ding ji 續華嚴經略疏刊定記
Xu chuandeng lu 續傳燈録
Xu gaoseng zhuan 續高僧傳
Xu gujin yijing tuji t'u-chi 續古今譯經圖紀
Xuanzan 玄贊
Yanmi 演秘
Yaoshi qifo gongyang yigui ruyiwang jing 藥師七佛供養儀軌如意王經
Yiqie jing yinyi 一切經音義
Yongjia chengdao ge 永嘉證道歌
Yongjia ji 永嘉集
Yongming zhijiao chanshi weixin jue 永明智覺禪師唯心訣
Yuanjue jing 圓覺經
Yueguang tongzi jing 月光童子經
Yulanpen jing shou 盂蘭盆經疏
Yunmen Kuangzhen chanshi guanglu 雲門匡眞禪師廣録
Yunmen guanglu 雲門廣録
Yuqielun ji 瑜伽論記
Zhancha jing 占察經
Zhaolun 肇論
Zhengfa nianchu jing 正法念處經
Zhenyuan xinding shijiao mulu Zhenyuan xinding shijiao mulu 貞元釋教録略出
Zhiguan fuxing zhuan hongjue 止觀輔行傳弘決
Zhongguan lun shou 中觀論疏
Zhu Huayan fajie guanmen 註華嚴法界觀門
Zhu Weimojie jing 註維摩詰論
Zimen jingxun 緇門警訓
Zongjing lu 宗鏡録
Zongli zhongjing mulu 綜理衆經目録
shibahuizhigui 十八會指歸
indian translations of buddhist texts with chinese subtitles
Amituo guyinsheng wang tuoluoni jing 阿彌陀鼓音聲王陀羅尼經
Anan fenbie jing 阿難分別經
Apidamo dapiposha lun 阿毘達磨大毘婆沙論
Apidamo fayun zulun 阿毘達磨法蘊足論
Apidamo fazhi lun 阿毘達磨發智論
Apidamo jieshenzu lun 阿毘達磨界身足論
Apidamo jushe lun 阿毘達磨倶舎論
Apidamo pinlei zulun 阿毘達磨品類足論
Apidamo shunzhengli lun 阿毘達磨順正理論
Bai lun 百論
Baizi lun 百字論
Baodezang jing 寶悳藏經
Baoji jing 寶積經
Baoxing lun 寶性論
Baoyun jing 寶雲經
Benye jing 本業經
Bian zhongbian lun 辨中邊論
Bian zhongbie lun 辯中邊論
Busa shanjie jing 菩薩善戒經
Butuizhuan falun jing 不退轉法輪經
Chang Ahan jing 長阿含經
Cheng weishi lun 成唯識論
indian translation of buddhist texts with indian titles
Abhidharma-prakara.napaada-`saastra 阿毘達磨品類足論
Abhidharma-vibhaasaa-`saastra 阿毘達磨大毘婆沙論
Abhidharmako`sa-bhaasya 阿毘達磨倶舎論
Advayasamataavijayaakhyaakalpa-mahaatantraraajaa 無二平等最上瑜伽大教王經
Akaa`sagarbha-bodhisattva-suutra 虚空藏菩薩經
Ak.sara`sataka 百字論
Amitaabha-suutra 佛説阿彌陀經||| 阿彌陀經
Anak.sarakara.n.dakavairocanagarbha-naama-mahaayaanasuutra 大乘遍照光明藏無字法門經
Aparamitaayur-naama-mahaayaanasuutra 大乘無量壽經
Aparimitagu.naanu`saam.saa-dhaara.nii 無量功�陀羅尼經
Apidamo zajilun 阿毘達磨雜集論
Apitan piposha lun 阿毘曇毘婆沙論
Avatamsaka-suutra 華嚴經
Bhadracaryaapra.nidhaanaraaja 普賢菩薩行願讚
Bhagavato-bhai.sajyaguruvai.duuryaprabhasya-puurvapra.nidhaanavi`se.savistaara 藥師琉璃光如來本願功悳經||| 藥師琉璃光如來本願功悳經
Bodhicitta-`siilaadaanakalpa* 受菩提心戒義
Bodhisattvabhuumi-suutra 菩薩地持經
Buddhah.rdaya-dhaara.nii 諸佛心陀羅尼經
Candra-garbha-suutra 月藏經
Candragarbha-suutra 大集月藏經
Catuh`sataka-`saastra-kaarikaa 廣百論
Da`sabhuumika-suutra 十地經
Da`sabhuumika-vibhaa.saa 十住毘婆沙論
Da`sabhuumikasuutra-`saastra; Dasabhuumikabhaasya 十地經論
Dhammapada 法句經
Dharmapada 法句經
Dharmasangiti-suutra 佛説法集經
Dhvajaagrakeyuuraa-dhaara.nii 無能勝幡王如來莊嚴陀羅尼經
Dirghaagama 長阿含經
Dvaada`sanikaaya-`saastra 十二門論
Ekottara-aagama-suutra 増一阿含經
Kaatyaayana abhidharma 迦旃延阿毘曇
Lalitavistara 方廣大莊嚴經||| 方等本起經||| 普曜經
Lankaavataara-suutra 四巻楞伽經
La?kaavataara-suutra 楞伽阿跋多羅寶經
Lankaavataara-suutra 入楞伽經||| 楞伽經
Madhyamaka-`saastra 中論
Madhyaanta-vibhaaga 中邊分別論
Madhyaantavibhaaga-bhaasya 辯中邊論
Mahaaparinirvaana-suutra 大般涅槃經
Mahaapraj~naaparamitaa-suutra 大品般若經||| 大般若波羅蜜經
Mahaapraj~naapaaramitaa-`saastra 大智度論
Mahaasamayatattva-tantraraaja 祕密三昧大教王經
Mahaasamnipata-suutra 大方等大集經||| 大集經
Mahaasatya-nirgrantha-suutra 大薩遮尼乾子所説經
Mahaavairocana-abhisambodhi-sambaddha-puujaavidhi 大毘盧遮那佛説要略念誦經
Mahaavairocanaabhisambodhi-vikurvitaadhi.s.thaana-vaipulyasuutra-indraraajanaamadharmaparyaaya 大毘盧遮那成佛神變加持經
Mahaayaana samparigraha-`saastra 攝大乘論
Mahaayaanasuutra-lankaara 大乘莊嚴經論
Mahaayaanasuutra-lamkaara 大乘莊嚴經論||| 莊嚴論
Mahaayaanaabhidharma-samuccaya 阿毘達磨集論
Mahaayaanaabhidharma-samuccaya-vyaakhyaa 大乘阿毘達磨雜集論||| 對法論
Maaravijaayastotra 釋迦牟尼佛成道在菩提樹降魔讃
Praj~naapaaramitaa ratnagu.na samcayagaathaa 佛母寶悳藏般若波羅蜜經
Prakaranaaryavaaca-`saastra 顯揚聖教論
Pramaa.nasamuccaya 集量論
Ratnagotravibhaaga-mahaayaananottaratantra-`saastra 究竟一乘寶性論
Ratnagotravibhaaga-mahaayaanottaratantra-`saastra 寶性論
Ratnakuu.ta-suutra 大寶積經
Ratnolkaa-naama-dhaara.nii 大方廣總持寶光明經||| 大方廣總持寶光明經||| 大方廣總持寶光明經
Saddharmapundariika-suutra 妙法蓮華經
Saddharmapundariika-suutra-upade`sa 妙法蓮華經憂波提舎
Samaadhiraaja-suutra 月燈三昧經
Saptatathaagatapuurvapra.nidhaanavi`se.savistaara 藥師瑠璃光七佛本願功悳經
Sarvadurgatipari`sodhana-tantra 大乘觀想曼拏羅淨諸惡趣經
Sarvarahasya-naama-tantraraaja 一切祕密最上名義大教王儀軌
Sarvatathaagatao.s.nii.sa`sitaatapatraa-naamaaparaajitaa-mahaapratyangiraa-mahaavidyaaraaj~nii-naama-dhaara.nii 大佛頂如來放光悉怛多鉢怛陀羅尼
Satyasiddhi-`saastra 成實論
Samdhinirmocana-suutra 深密經||| 深密解脱經||| 相續解脱地波羅蜜了義經||| 解深密經
Subaahuparip.rcchaa-tantra 蘇婆呼童子請問經
Sukhaavatii-vyuuha 小無量壽經||| 阿彌陀經
Susiddhikara-mahaatantrasaadhanopaayika-pa.tala 蘇悉地羯羅經||| 蘇悉地羯羅經
Suvarna-prabhasa-[uttama]-suutra 合部金光明經
Suvarna-prabhaasa-(uttama)-suutra 金光明經
Suvarna-prabhaasa-suutra 金鼓經
Svalpaak.sara-praj~naaparamitaa 聖佛母小字般若波羅蜜多經
Tathaagatagarbha-suutra 大方廣如來藏經||| 大方等如來藏經
Trim`sikaa Vij~naptimaatrataasiddhi.h 唯識三十論頌
Try-asvabhaava-prakara.na 三無性論
U.s.nii.sacakravarti-tantra 一字奇特佛頂經
Vairocanaabhisambodhi 善無畏
Vai`sesika-`saastra 勝論
Vajracchedika Praj~naapaaramitaa-suutra 金剛般若波羅蜜經
Vajrasamaadhi-suutra 金剛三昧經
Vibhaasaa-`saastra 毘婆沙論
Vij~naptimaatrataasiddhi-`saastra 成唯識論
Vimalakiirti-nirde`sa-suutra 維摩經||| 維摩詰所説經||| 維摩詰經
Vim`satikaa-`saastra 二十唯識論
Vaada-vidhaana 論式
Yogaacaara-bhuumi-`saastra 瑜伽師地論
`Sata-`saastra 百論
`Srii-vajrama.n.daalamkaara-naama-mahaatantraraaja 金剛場莊嚴般若波羅蜜多教中一分
`Sriimaalaa-suutra 勝鬘經||| 夫人經
`Suuramgama-suutra 首楞嚴經
`Suurangama-samaadhi-suutra 首楞嚴三昧經
`Suuramgama-suutra 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
Indian translation of buddhist texts with Tibetan Titles
'dus pa chen po'i mdo 長阿含經
Dgongs-pa nes-par-.hgrol-pa 解深密經
Tshe dang ye shes dpag tu med pa shes bya ba theg pa chen po'i mdo 大乘無量壽經
['phags pa] De bshin gshegs pa'i gtsug tor nas byung ba'i gdugs dkar po can gshan gyi mi thub pa phir bzlog pa chen mo mchog tu grub pa shes bya ba'i gzungs 大佛頂如來放光悉怛多鉢怛陀羅尼
['phags pa] rgyal mtshan gyi rtse mo'i dpung rgyan shes bya ba'i gzungs 無能勝幡王如來莊嚴陀羅尼經
bcom ldan 'das ma nor rgyun ma'i gzungs kyi rtog pa 聖佛母般若波羅蜜多經
bcom ldan 'das ma nor rgyun ma'i rtog pa 聖佛母小字般若波羅蜜多經
bcom ldan 'das sman gyi bla bai .duurya'i 'od kyi sngon gyi smon lam gyi khyad par rgyas par 藥師琉璃光如來本願功悳經
bcom ldan 'das sman gyi bla bai .duurya'i 'od kyi sngon gyi smon lam gyi khyad par 藥師琉璃光如來本願功悳經
bzang po spyod pa'i smon lam gyi rgyal po'i rgya cher 'grel pa 普賢菩薩行願讚
chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa ting nge 'dzin gyi rgyal pa 月燈三昧經
de bzhin gshegs pa bdun gyi sngon gyi smon lam gyi khyad par rgyas pa'i mdo sde'i man nag 藥師瑠璃光七佛本願功悳經
de bzhin gshegs pa dgra bcom pa yang dag par dzogs pa'i sangs rgyas ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po'i brtag pa phyogs gcig pa shes bya ba 大乘觀想曼拏羅淨諸惡趣經
dkon mchog ta la la'i gzungs 大方廣總持寶光明經||| 大方廣如來藏經
hams cad gsang ba shes bya ba rgyud kyi gyal po 一切祕密最上名義大教王儀軌
legs par grub par byed pa'i rgyud chen po las sgrub pa'i thabs rim par phye ba [To.807, P.431] 蘇悉地羯羅經||| 蘇悉地羯羅經
nyis su med pa mnyam pa nyid rnam par rgyal ba shes bya ba'i rtog pa'i rgyal po chen po 無二平等最上瑜伽大教王經
pal rdo rje snying po rgyan shes bya ba'i rgyud kyi rgyal po chen po 金剛場莊嚴般若波羅蜜多教中一分
pung bzang gis zhus pa zhes bya ba'i rgyud 蘇婆呼童子請問經
rNam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul ba byin gyis rlob pa shin tu rgyas pa mdo sd'i dbang po rgyal po zhes bya ba'i chos gyi rnam grangs 大毘盧遮那成佛神變加持經
rdo 'phangs pa'i mdo 大乘遍照光明藏無字法門經
rgya cher rol pa 方廣大莊嚴經
rnam par snang mdzad mngon par byang chub par gtogs pa'i mchod pa'i cho ga 大毘盧遮那佛説要略念誦經
sangs rgyas kyi snying po [To.514/854] 諸佛心陀羅尼經
tshe dang ye shes dpag tu med pa'i snying po 阿彌陀鼓音聲王陀羅尼經||| 阿彌陀經
yon tan bsngags pa dpag tu med pa [To.679/851] 無量功�陀羅尼經
korean translation of buddhist texts
Ch'oesangsûng-ron 最上乘論
Chinsim chiksôl 眞心直説
Chinyôk Hwaômgyông-so 新譯華嚴經疏
Chogye Chin'gak kuksa ôrok 曹溪眞覺國師語録
Haedong kosûng chôn 海東高僧傳
Hamhô tang Tûkt'ong hwasang ôrok 涵虚堂得通和尚語録
Hwaôm ilsûng pôpgye to 華嚴一乘法界圖
Hwaôm non chôryo 華嚴論節要
Hyôn chông non 顯正論
Ijang'ûi 二障義
Il-do ûi 一道義
Kang Wôn'gakkyông palsa 講圓覺經發辭
Kanhwa kyôrûi ron 看話決疑論
Kisillon so 起信論疏
Kye ch'osimhag'in mun 誡初心學人文
Kûmgangsammaegyông 金剛三昧經
Moguja susimgyôl 牧牛子修心訣
Ogahae sôrûi 五家解説誼
Ogahae 五家解
Paegun hwasang ôrok; 白雲和尚語録
Palsim suhaeng chang 發心修行章
Pyôlgi 別記
Pôpchip Pyôrhaeng Nok Chôryo Pyôngip Sagi 法集別行録節要并入私記
Pôphwa chong'yo 法華宗要
Pôpkye toji ch'ongsu-rok 法界圖記叢髄録
Samguk Yusa 三國遺事
Simmun hwajaeng non 十門和諍論
Sinp'yôn chejong kyojang ch'ongnok 新編諸宗教藏總録
Sôn'ga kwigam 禪家龜鑑
Sônjong Yônggajip kwaju sôrûi 禪宗永嘉集科註説誼
Sônmun yômsongjip 禪門拈頌集
T'aegak kuksa myohilmyông 大覺國師墓詰銘
T'ang Ta-chien-fu-ssu ku-ssu-chu fan-ching ta-te Fazang ho-shang chuan 唐大薦福寺故寺主翻經大徳法藏和尚傳
Taebanggwang wôngak sudara ryoûigyông sôlûi 大方廣圓覺修多羅了義經説誼
Taegak kuksa munjip 大覺國師文集
Taesûng kisillon pyôlgi 大乘起信論別記
Wôn'gakkyông kyôngch'an so 圓覺經慶讃疏
Wôndon sông pullon 圓頓成佛論
Yusim allak to 遊心安樂道
Yusôk chirûi ron 儒釋質疑論
Yôlban chong'yo 涅槃宗要
japanese buddhist texts
Ben kenmitsu nikyouron 辯顯密二教論
Gyourinshou 行林抄
Hasshuukouyou 八宗綱要
Hizouhouyaku 祕藏寶鑰
Houkyouki 寶慶記
Kegon gokyoushou shiji 華嚴五教章指事
Kegonshuu shousho byou immyouroku 華嚴宗章疏并因明録
Shoji jissou gi 聲字實相義
Shokyou youshou 諸經要抄
Touiki dentou mokuroku 東域傳燈目録
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