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.
Showing posts with label zen. Show all posts
Showing posts with label zen. Show all posts
Tuesday, 19 July 2011
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
Wednesday, 23 March 2011
Shaolin Yi Jin Jing Training Exercises/Meditation Workout zen buddhist
Shaolin Yi Jin Jing Training Exercises/Meditation Workout, was looking at some of these type of spiritual body training exercises as being useful to your zen meditations, as a way of strengthening your spiritual body through stretching your physical body and muscles.
there is a comprehensive youtube description about this video below the video that goes into details about what is going on in the video, all in all it looks like a effective and gentle way to work out the body and spirit at the same time, as you focus your mind while doing these exercises, you can also do zen meditation and see what thoughts arise in your subconscious but do not be ruled or controlled by these thoughts but let them come and go and new thought arise, this is why i say this physical exercise can also be spiritual exercise like zen meditation.
Shaolin Yi Jin Jing Muscle & Tendon Changing Classic
(youtube video description)
"The basic purpose of Yijinjing is to turn flaccid and frail sinews and tendons into strong and sturdy ones. The movements of Yijinjing are at once vigorous and gentle. Their performance calls for a unity of will and strength, i.e. using ones will to direct the exertion of muscular strength. It is coordinated with breathing. Better muscles and tendons means better health and shape, more resistance, flexibility, endurance, and is obtained as follows:
- postures influences the static and nervous structure of the body
- stretching muscles and sinews affects organs, joints, meridians and Qi
- torsion affects metabolism and Jing production
- breathing produce more and better refined Qi
- active working gives back balance and strength to body and mind (brain, nervous system and spirit).
The Yì Jin Jing (Chinese: ???; Wade-Giles: I Chin Ching; literally "Muscle/Tendon Change Classic") is a qìgong manual most notable as the source of the attribution of Shaolin Kung Fu to Bodhidharma, though this has been doubted by several martial arts historians.
Pan Wei was a devoted student and practitioner of traditional Chinese medicine, and his treatise in the form of- a preface reflects his vast knowledge of this subject. It is common knowledge that within the works of Lao-Zu, Chuang Zu, and even Mencius, many references are made to the ancients practicing various forms of breathing exercises. Pan Wei says that he had consulted various medical treatises; however, he did not mention that any had been an Indian work translated into Chinese, nor did he mention that Bodhidharma was the source. Indeed, Pan Wei suggests the exercises are more Chinese and Taoistic in origin than Indian and Buddhistic.
Classic Chinese authors tend to insist on the ancient lineage of this practice, but there is no evidence of the connections to Shaolin systems or to a specific routine. Number of exercises tends to change, 18 should be the correct one (according to the 18 Lou Han), but can vary from 10 to 24, to 30"
http://en.wikipedia.org/wiki/Y%C3%AC_J%C4%ABn_J%C4%ABng
In any case, this is a video of a shaolin monk doing the movements - these guys seem pretty qualified as a primary source
Category:
Sport
Tags:
Shaolin monk yoga Bodhidharma stretching qi chi kung qigong gong exercise Yi jin jing yijinjing muscle tendon changing classic chinese Buddhist Buddhism Buddha Temple flexibility health fitness art martial arts ancient meditation meridians organs breathing posture balance mind
there is a comprehensive youtube description about this video below the video that goes into details about what is going on in the video, all in all it looks like a effective and gentle way to work out the body and spirit at the same time, as you focus your mind while doing these exercises, you can also do zen meditation and see what thoughts arise in your subconscious but do not be ruled or controlled by these thoughts but let them come and go and new thought arise, this is why i say this physical exercise can also be spiritual exercise like zen meditation.
Shaolin Yi Jin Jing Muscle & Tendon Changing Classic
(youtube video description)
"The basic purpose of Yijinjing is to turn flaccid and frail sinews and tendons into strong and sturdy ones. The movements of Yijinjing are at once vigorous and gentle. Their performance calls for a unity of will and strength, i.e. using ones will to direct the exertion of muscular strength. It is coordinated with breathing. Better muscles and tendons means better health and shape, more resistance, flexibility, endurance, and is obtained as follows:
- postures influences the static and nervous structure of the body
- stretching muscles and sinews affects organs, joints, meridians and Qi
- torsion affects metabolism and Jing production
- breathing produce more and better refined Qi
- active working gives back balance and strength to body and mind (brain, nervous system and spirit).
The Yì Jin Jing (Chinese: ???; Wade-Giles: I Chin Ching; literally "Muscle/Tendon Change Classic") is a qìgong manual most notable as the source of the attribution of Shaolin Kung Fu to Bodhidharma, though this has been doubted by several martial arts historians.
Pan Wei was a devoted student and practitioner of traditional Chinese medicine, and his treatise in the form of- a preface reflects his vast knowledge of this subject. It is common knowledge that within the works of Lao-Zu, Chuang Zu, and even Mencius, many references are made to the ancients practicing various forms of breathing exercises. Pan Wei says that he had consulted various medical treatises; however, he did not mention that any had been an Indian work translated into Chinese, nor did he mention that Bodhidharma was the source. Indeed, Pan Wei suggests the exercises are more Chinese and Taoistic in origin than Indian and Buddhistic.
Classic Chinese authors tend to insist on the ancient lineage of this practice, but there is no evidence of the connections to Shaolin systems or to a specific routine. Number of exercises tends to change, 18 should be the correct one (according to the 18 Lou Han), but can vary from 10 to 24, to 30"
http://en.wikipedia.org/wiki/Y%C3%AC_J%C4%ABn_J%C4%ABng
In any case, this is a video of a shaolin monk doing the movements - these guys seem pretty qualified as a primary source
Category:
Sport
Tags:
Shaolin monk yoga Bodhidharma stretching qi chi kung qigong gong exercise Yi jin jing yijinjing muscle tendon changing classic chinese Buddhist Buddhism Buddha Temple flexibility health fitness art martial arts ancient meditation meridians organs breathing posture balance mind
Tuesday, 18 January 2011
Zen Buddhism and The Eastern Mystical Traditions Bhagavad Gita
The Eastern mystical tradition isn't the only affront to dualism. In the West, the logical positivists also deny metaphysics.
In fact, the logical positivist world-view might be considered the orthodox world-view today. When people claim that they believe in the scientific world view, they make an error in diction. Science has no world-view; it's not a philosophical system. But logical positivists make the leap of faith to the position that the constructions of science should be accepted as a description of reality.
They claim that we should accept the evidence of the senses as a starting point and use rigorous inductive logic, deductive logic, and experimental verification to construct a unified description of the interrelationships among phenomena (this is the scientific method), and then we should make the leap that this construct is a description of reality. So, logical positivists do agree with Hindus that metaphysical speculation is a meaningless word-game, but the positivists disagree with the Bhagavad Gita about about the results of rejecting dualism.
Logical positivists claim not to be materialists, yet their position differs from the materialists only in the weakness of the positivist stance.
The positivist position reminds me of a statement made to me by a friend's mother when I was an adolescent. As a young person, I, as I guess most young people do, began to question the orthodox beliefs of my parents. Since my parents were Christians, I began to question and then doubt some of my parent's religious beliefs, but I had no idea what I did believe. I took great solace in a concept that I discovered at that time when I learned of a term invented by Thomas Henry Huxley, apologist for Charles Darwin's theory of evolution.
Huxley coined the term "agnostic" to refer to someone who didn't consider himself or herself to be a theist or an atheist. This was what I was! I didn't know, and that's the etymology of the word. I remember proudly telling a friend's mother (who I didn't know was an atheist at the time) that I was an agnostic, thinking that I would shock her a bit and impress her with the big word I had learned. She replied, " An agnostic is an atheist without [I will use a euphemism here to avoid offense to the reader because of the possible vulgarity and sexism in the term she used] "guts." I was the one who was shocked. But she had a point. An agnostic doesn't believe in God, so he or she differs from the atheist only in the weakness of his or her stance.
Logical positivist are like agnostics in that they act like materialists without claiming to be so. But if it walks like a duck and talks like a duck . . . So, I do think that logical positivists may be considered materialists without "guts." However, perhaps the inverse can be said about the Eastern mystical tradition. Perhaps, from a Western perspective, the Gita presents idealism without "guts."
In fact, the logical positivist world-view might be considered the orthodox world-view today. When people claim that they believe in the scientific world view, they make an error in diction. Science has no world-view; it's not a philosophical system. But logical positivists make the leap of faith to the position that the constructions of science should be accepted as a description of reality.
They claim that we should accept the evidence of the senses as a starting point and use rigorous inductive logic, deductive logic, and experimental verification to construct a unified description of the interrelationships among phenomena (this is the scientific method), and then we should make the leap that this construct is a description of reality. So, logical positivists do agree with Hindus that metaphysical speculation is a meaningless word-game, but the positivists disagree with the Bhagavad Gita about about the results of rejecting dualism.
Logical positivists claim not to be materialists, yet their position differs from the materialists only in the weakness of the positivist stance.
The positivist position reminds me of a statement made to me by a friend's mother when I was an adolescent. As a young person, I, as I guess most young people do, began to question the orthodox beliefs of my parents. Since my parents were Christians, I began to question and then doubt some of my parent's religious beliefs, but I had no idea what I did believe. I took great solace in a concept that I discovered at that time when I learned of a term invented by Thomas Henry Huxley, apologist for Charles Darwin's theory of evolution.
Huxley coined the term "agnostic" to refer to someone who didn't consider himself or herself to be a theist or an atheist. This was what I was! I didn't know, and that's the etymology of the word. I remember proudly telling a friend's mother (who I didn't know was an atheist at the time) that I was an agnostic, thinking that I would shock her a bit and impress her with the big word I had learned. She replied, " An agnostic is an atheist without [I will use a euphemism here to avoid offense to the reader because of the possible vulgarity and sexism in the term she used] "guts." I was the one who was shocked. But she had a point. An agnostic doesn't believe in God, so he or she differs from the atheist only in the weakness of his or her stance.
Logical positivist are like agnostics in that they act like materialists without claiming to be so. But if it walks like a duck and talks like a duck . . . So, I do think that logical positivists may be considered materialists without "guts." However, perhaps the inverse can be said about the Eastern mystical tradition. Perhaps, from a Western perspective, the Gita presents idealism without "guts."
Monday, 17 January 2011
the healing sounds buddhist meditation
The following are three of the Six Healing Sounds:
XU: This is the sound of the Springtime, the bursting forth of leaves from the trees. This sound opens the meridian of the liver, dissipating and subduing anger. Facing the East, the practitioner gentles exhales with the sound of Xu, like the wind brushing against the trees, sweeping away the smoky passion of anger...
HO: This is the sound of the Summer, the fire and passion of the heart. This is the sound of steam escaping from a deep tea kettle. It tonifies the heart and the circulation....
FU: This the mid-summer, the sound of the earth, wind blowing in the deep canyon. The sound assists in the digestive functions of the spleen/pancrease.
Why do we practice the Healing Sounds?
In our daily lives, the high stress environment creates tremendous heat in our internal organs. The causes for the overheating are numerous: overeating, pollution, radiation, anxiety, loneliness and postural misalignment. Overly vigorous exercises also harm the heart and deplete the kidneys of their essence. These factors start to cause the organs to contract and harden, thus impairing their ability to function. And so begins the downward spiral towards many chronic sicknesses of degeneration.
How do the Six Healing Sounds work in releaving the overheating of the internal organs?
Simply through the effects of exhaling with deep breathing through the digestive tracts along with the cooling sounds opening the throat to its most relaxed state. Also, at the level of the organs, the resonating of the sounds induces a synergetic ripple between the sounds and the organs which induces a further relaxation response from the body and the internal organs.
The ancient Taoist masters vividly experienced that each internal organ possessed its own consciousness and spirit. There is the watery spirit of the kidneys and the fluid spirit of the heart; they are conscious and can be accessed through specially designed sounds and movements.
XU: This is the sound of the Springtime, the bursting forth of leaves from the trees. This sound opens the meridian of the liver, dissipating and subduing anger. Facing the East, the practitioner gentles exhales with the sound of Xu, like the wind brushing against the trees, sweeping away the smoky passion of anger...
HO: This is the sound of the Summer, the fire and passion of the heart. This is the sound of steam escaping from a deep tea kettle. It tonifies the heart and the circulation....
FU: This the mid-summer, the sound of the earth, wind blowing in the deep canyon. The sound assists in the digestive functions of the spleen/pancrease.
Why do we practice the Healing Sounds?
In our daily lives, the high stress environment creates tremendous heat in our internal organs. The causes for the overheating are numerous: overeating, pollution, radiation, anxiety, loneliness and postural misalignment. Overly vigorous exercises also harm the heart and deplete the kidneys of their essence. These factors start to cause the organs to contract and harden, thus impairing their ability to function. And so begins the downward spiral towards many chronic sicknesses of degeneration.
How do the Six Healing Sounds work in releaving the overheating of the internal organs?
Simply through the effects of exhaling with deep breathing through the digestive tracts along with the cooling sounds opening the throat to its most relaxed state. Also, at the level of the organs, the resonating of the sounds induces a synergetic ripple between the sounds and the organs which induces a further relaxation response from the body and the internal organs.
The ancient Taoist masters vividly experienced that each internal organ possessed its own consciousness and spirit. There is the watery spirit of the kidneys and the fluid spirit of the heart; they are conscious and can be accessed through specially designed sounds and movements.
Monday, 10 January 2011
famous zen buddhists Dajian Huineng Quotes and History
famous zen buddhists Dajian Huineng Quotes and History.
Dajian Huineng (638-713)
The Sixth Ancestor is a pre-eminent figure of the Zen heritage. The five traditional schools of Chinese Buddhism all trace their origin through this famous master. The generally accepted story of Huineng's life reveals an iconoclastic personality whose defiance of religious convention sharpened the Chinese cultural flavor of Zen.
The main source of information about Huineng's life is the text of his teaching known as the Platform Classic. This work is traditionally regarded as a lecture by Huineng, as recorded by his disciple named Fahai. The earliest extant copy of the work was found among papers taken from the Dun Huang caves in China, and dates to the early 800's, about one century after Huineng's death. The details of Huineng's life were central to political intrigues and factional religious struggles that occurred in the eighth century. This has led some prominent modern scholars, such as Dr. Hu Shih, to regard the Platform Classic as having been fabricated by Huineng's spiritual descendants to support the legitimacy of their tradition.
While early versions of the Platform Classic contain authentic and insightful material, later versions include more and more fanciful amendments. The work grew in size as time went on.
Although there is scant evidence to support what is traditionally told about Huineng's life, the traditional story about this well-known figure is a cornerstone of Chinese religious culture.
As told in the Platform Classic, Huineng lost his father at the age of three and was forced as a youngster to support his widowed mother by selling firewood in ancient Canton. He is said to have instantly gained enlightenment when he overheard someone reciting the Diamond Cutter Sutra. Resolving to follow the Dharma he set off to seek out the Fifth Ancestor, Daman Hongren, who resided on Mt. Huangmei. Upon meeting him, Huineng was assigned to the task of grinding rice for the monastery.
Months later, Hongren invited the monks to each write a verse which would display their individual understanding of the Buddha-Way. In the famous episode that followed, the head monk Shenxiu wrote the following verse on a wall in the monastery:
The body is the Tree of Wisdom,
The mind but a bright mirror,
At all times diligently polish it,
To remain untainted by dust.
According to the legend, Huineng, who was illiterate and had not yet gained ordination as a Zen monk, enlisted help to write his own verse upon the wall. It read:
The Tree of Wisdom fundamentally does not exist,
Nor is there a frame for the mirror,
Originally there is not a single thing,
So where would dust alight?
Upon reading Huineng's verse, the Fifth Ancestor, Hongren, recognized the author's profound level of spiritual attainment. Afraid of the uproar which would result by bestowing transmission of authority on someone of such low status, Hongren is said to have secretly met with Huineng at night to pass him the traditional robe and bowl of succession, symbols of the "mind to mind" transmission of Zen. Hongren instructed Huineng to leave the monastery to avoid repercussions from the congregation.
Upon learning what transpired, the monks are said to have rioted and set out in pursuit of Huineng. Fleeing Mt. Huangmei, Huineng remained in obscurity for many years before beginning to teach publicly.
This story is the kernel of elaborate legends concerning Huineng's life and teaching. The story is of an individual, uncultured and unlettered, who injects a strong element of non-conformity into the traditional and structured religious hierarchy. If Bodhidharma's teaching of "directly pointing at Mind" was misplaced among the more labored practices that gained entry into the Zen tradition, the story of Huineng's life moved the scales back toward the direct and simple teaching of immediate awakening.
By tradition, Huineng represents the "Southern School" of Zen, a term that became synonymous with the teaching of "sudden enlightenment." The so-called "Northern School," which is historically associated with Huineng's poetic rival Shenxiu, came to be regarded as the "gradualist" school. The Platform Classic itself states that fundamentally there is no differentiation to be made between "gradual" and "sudden" as they relate to enlightenment. However, the text then applies inferior status to the "gradual" idea by associating it with persons of lesser ability.
The essentially simple practice of Zen meditation carried little spiritual baggage to impede it from integrating with native Chinese philosophy. "Attaining the Way," is linguistically close to central teachings of the other two great Chinese traditions, Daoism and Confucianism. In Tang Dynasty China, Zen became the pursuit of poets and emperors. Moreover, Zen's tradition of living in a solitary mountain setting was close to native Daoist ideals. The fusion of Zen with Confucianism and Taoism in Chinese society is well known, reaching a zenith in the later Song Dynasty. For these reasons and others, Zen became and remained the most prominent of the Chinese Buddhist schools for centuries thereafter.
Huineng resided as abbot at Bao Lin (Precious Forest) Temple near Shaozhou. According to tradition, he had twenty-six disciples. Among them were Nanyue Huairang and Qingyuan Xingsi, through whom all of the five traditionally "Houses" of Zen traced their ancestry to Huineng.
Many well-known stories and legends about Huineng’s life and teaching have been passed down.
_____
The monk Yin Zong expounded on the Buddhist sutras. One day during his lecture a storm came up. Seeing a banner waving in the wind he asked his audience, "Is the wind moving or is the flag moving?"
Someone said, "The wind is moving."
Someone else said, "The flag is moving."
The two people held fast to their viewpoints and asked Yin Zong to say who was right. But Yin Zong had no way to decide, so he asked Huineng, who was standing nearby, to resolve the issue.
Huineng said, "Neither the wind nor the flag is moving."
Yin Zong said, "Then what is it that is moving?"
Huineng said, "Your Mind is moving." (Ancestral Hall Collection)
_____
Those who would realize the practice of non-action must arrive at the non-perception of the errors of people. This is (true) non-moving nature. Deluded people simply stop the movement of their bodies, but as soon as they open their mouths they are talking about peoples' rights and wrongs, (and thus are) contradicting the Way. (Platform Classic)
_____
In this School of Buddhism, what is it we call 'sitting Zen (meditation)'? In performing this practice no (mental) impediments exist. When no thoughts arise with respect to what is external, this is 'sitting.' When one calmly observes original nature this is 'Zen.' So what is 'sitting meditation?' Detachment from external things is 'Zen.' When internally the mind is composed, this is 'samadhi.' If one clings to external forms, then internally the mind is scattered and confused. If one is unattached to external forms, then internally the mind is composed. Original nature has self-purity and self-composure. It is only when, through causation, some condition is encountered, that confusion arises. Remaining apart from form one remains unperturbed, and samadhi is realized. Externally-Zen; internally-samadhi–together they are called 'sitting Zen.' (Platform Classic)
_____
If in this life you can realize the dharma gate of sudden awakening,
Then you can personally see the World Honored One.
But if you do not grasp this, and go on seeking Buddha (externally),
Who knows when you may finally find true nature?
If you understand that you yourself have buddha-nature,
This is the pivotal cause for becoming a buddha,
Those who don't look in their own minds, but rather seek Buddha externally,
Just waste their effort and are ignorant.
The teaching of sudden awakening formerly was transmitted from India,
To save the people of the world it must be practiced by everyone,
Those of today who endeavor to offer the world the teachings of Buddhism,
But know not this principle, are truly muddle-headed fools.
When Huineng finished speaking these three verses, he said to his disciples, "Each of you practice this well. Today I say good-bye to you. After I die, don't mourn me in the usual manner of the world. If you receive other people's condolences, offerings and observances, or you wear (filial) mourning clothes, then this is not the true School and you are not my disciples. You should act as though I were still in the world–sitting completely upright, not moving nor resting, without creation or passing away, not going or coming, without positive or negative, not abiding or leaving, but just in solitary peace. This is the great Way. After I die, just go on practicing as before, as though I were still here. When I am in the world and you go against my teaching, it is as though my life here as abbot was meaningless."
When he finished saying these words, at the third watch, Huineng suddenly died. He lived to the age of seventy-six. (Platform Classic)
Dajian Huineng (638-713)
The Sixth Ancestor is a pre-eminent figure of the Zen heritage. The five traditional schools of Chinese Buddhism all trace their origin through this famous master. The generally accepted story of Huineng's life reveals an iconoclastic personality whose defiance of religious convention sharpened the Chinese cultural flavor of Zen.
The main source of information about Huineng's life is the text of his teaching known as the Platform Classic. This work is traditionally regarded as a lecture by Huineng, as recorded by his disciple named Fahai. The earliest extant copy of the work was found among papers taken from the Dun Huang caves in China, and dates to the early 800's, about one century after Huineng's death. The details of Huineng's life were central to political intrigues and factional religious struggles that occurred in the eighth century. This has led some prominent modern scholars, such as Dr. Hu Shih, to regard the Platform Classic as having been fabricated by Huineng's spiritual descendants to support the legitimacy of their tradition.
While early versions of the Platform Classic contain authentic and insightful material, later versions include more and more fanciful amendments. The work grew in size as time went on.
Although there is scant evidence to support what is traditionally told about Huineng's life, the traditional story about this well-known figure is a cornerstone of Chinese religious culture.
As told in the Platform Classic, Huineng lost his father at the age of three and was forced as a youngster to support his widowed mother by selling firewood in ancient Canton. He is said to have instantly gained enlightenment when he overheard someone reciting the Diamond Cutter Sutra. Resolving to follow the Dharma he set off to seek out the Fifth Ancestor, Daman Hongren, who resided on Mt. Huangmei. Upon meeting him, Huineng was assigned to the task of grinding rice for the monastery.
Months later, Hongren invited the monks to each write a verse which would display their individual understanding of the Buddha-Way. In the famous episode that followed, the head monk Shenxiu wrote the following verse on a wall in the monastery:
The body is the Tree of Wisdom,
The mind but a bright mirror,
At all times diligently polish it,
To remain untainted by dust.
According to the legend, Huineng, who was illiterate and had not yet gained ordination as a Zen monk, enlisted help to write his own verse upon the wall. It read:
The Tree of Wisdom fundamentally does not exist,
Nor is there a frame for the mirror,
Originally there is not a single thing,
So where would dust alight?
Upon reading Huineng's verse, the Fifth Ancestor, Hongren, recognized the author's profound level of spiritual attainment. Afraid of the uproar which would result by bestowing transmission of authority on someone of such low status, Hongren is said to have secretly met with Huineng at night to pass him the traditional robe and bowl of succession, symbols of the "mind to mind" transmission of Zen. Hongren instructed Huineng to leave the monastery to avoid repercussions from the congregation.
Upon learning what transpired, the monks are said to have rioted and set out in pursuit of Huineng. Fleeing Mt. Huangmei, Huineng remained in obscurity for many years before beginning to teach publicly.
This story is the kernel of elaborate legends concerning Huineng's life and teaching. The story is of an individual, uncultured and unlettered, who injects a strong element of non-conformity into the traditional and structured religious hierarchy. If Bodhidharma's teaching of "directly pointing at Mind" was misplaced among the more labored practices that gained entry into the Zen tradition, the story of Huineng's life moved the scales back toward the direct and simple teaching of immediate awakening.
By tradition, Huineng represents the "Southern School" of Zen, a term that became synonymous with the teaching of "sudden enlightenment." The so-called "Northern School," which is historically associated with Huineng's poetic rival Shenxiu, came to be regarded as the "gradualist" school. The Platform Classic itself states that fundamentally there is no differentiation to be made between "gradual" and "sudden" as they relate to enlightenment. However, the text then applies inferior status to the "gradual" idea by associating it with persons of lesser ability.
The essentially simple practice of Zen meditation carried little spiritual baggage to impede it from integrating with native Chinese philosophy. "Attaining the Way," is linguistically close to central teachings of the other two great Chinese traditions, Daoism and Confucianism. In Tang Dynasty China, Zen became the pursuit of poets and emperors. Moreover, Zen's tradition of living in a solitary mountain setting was close to native Daoist ideals. The fusion of Zen with Confucianism and Taoism in Chinese society is well known, reaching a zenith in the later Song Dynasty. For these reasons and others, Zen became and remained the most prominent of the Chinese Buddhist schools for centuries thereafter.
Huineng resided as abbot at Bao Lin (Precious Forest) Temple near Shaozhou. According to tradition, he had twenty-six disciples. Among them were Nanyue Huairang and Qingyuan Xingsi, through whom all of the five traditionally "Houses" of Zen traced their ancestry to Huineng.
Many well-known stories and legends about Huineng’s life and teaching have been passed down.
_____
The monk Yin Zong expounded on the Buddhist sutras. One day during his lecture a storm came up. Seeing a banner waving in the wind he asked his audience, "Is the wind moving or is the flag moving?"
Someone said, "The wind is moving."
Someone else said, "The flag is moving."
The two people held fast to their viewpoints and asked Yin Zong to say who was right. But Yin Zong had no way to decide, so he asked Huineng, who was standing nearby, to resolve the issue.
Huineng said, "Neither the wind nor the flag is moving."
Yin Zong said, "Then what is it that is moving?"
Huineng said, "Your Mind is moving." (Ancestral Hall Collection)
_____
Those who would realize the practice of non-action must arrive at the non-perception of the errors of people. This is (true) non-moving nature. Deluded people simply stop the movement of their bodies, but as soon as they open their mouths they are talking about peoples' rights and wrongs, (and thus are) contradicting the Way. (Platform Classic)
_____
In this School of Buddhism, what is it we call 'sitting Zen (meditation)'? In performing this practice no (mental) impediments exist. When no thoughts arise with respect to what is external, this is 'sitting.' When one calmly observes original nature this is 'Zen.' So what is 'sitting meditation?' Detachment from external things is 'Zen.' When internally the mind is composed, this is 'samadhi.' If one clings to external forms, then internally the mind is scattered and confused. If one is unattached to external forms, then internally the mind is composed. Original nature has self-purity and self-composure. It is only when, through causation, some condition is encountered, that confusion arises. Remaining apart from form one remains unperturbed, and samadhi is realized. Externally-Zen; internally-samadhi–together they are called 'sitting Zen.' (Platform Classic)
_____
If in this life you can realize the dharma gate of sudden awakening,
Then you can personally see the World Honored One.
But if you do not grasp this, and go on seeking Buddha (externally),
Who knows when you may finally find true nature?
If you understand that you yourself have buddha-nature,
This is the pivotal cause for becoming a buddha,
Those who don't look in their own minds, but rather seek Buddha externally,
Just waste their effort and are ignorant.
The teaching of sudden awakening formerly was transmitted from India,
To save the people of the world it must be practiced by everyone,
Those of today who endeavor to offer the world the teachings of Buddhism,
But know not this principle, are truly muddle-headed fools.
When Huineng finished speaking these three verses, he said to his disciples, "Each of you practice this well. Today I say good-bye to you. After I die, don't mourn me in the usual manner of the world. If you receive other people's condolences, offerings and observances, or you wear (filial) mourning clothes, then this is not the true School and you are not my disciples. You should act as though I were still in the world–sitting completely upright, not moving nor resting, without creation or passing away, not going or coming, without positive or negative, not abiding or leaving, but just in solitary peace. This is the great Way. After I die, just go on practicing as before, as though I were still here. When I am in the world and you go against my teaching, it is as though my life here as abbot was meaningless."
When he finished saying these words, at the third watch, Huineng suddenly died. He lived to the age of seventy-six. (Platform Classic)
Saturday, 10 April 2010
zen in the summertime best time for zen though there is no time in zen buddhism
summertime is probably the best time for zen though there probably is no such thing as time in zen buddhism, but for meditation purposes the warm weather is always best for meditation as blood flow is much better and energy movement in your zen meditations will be easier.
Friday, 1 January 2010
Zen Buddhist and the new year? new years resolution meditation
thinking the new year, now in 2010, could be a good time to kind of take a Zen Buddhist look at the year ahead and plan out what you can and can't achieve in the forthcoming year, like a new years resolution.
zen would be to focus on the now though mostly, but also think of how you can proceed in the now in the coming year or through the year as it is now 2010, though in zen buddhism there probably is no time as such.
like for example plan to keep up to meditation in 2010.
zen would be to focus on the now though mostly, but also think of how you can proceed in the now in the coming year or through the year as it is now 2010, though in zen buddhism there probably is no time as such.
like for example plan to keep up to meditation in 2010.
Thursday, 16 July 2009
zen buddhist meditation
zen buddhist meditation zen meditation technique of lord buddha, key important parts of this meditation is breathing and posture.
this youtube video explains zen buddhist meditation and the techniques you need all things to practice on, practice this and practice that, working at different ideas, this is a good zen buddhist meditation to practice.
youtube video description says:
"AnmolMehtaCom
January 05, 2008
The incredible meditation of Lord Buddha, Zazen or Zen Meditation Technique is explored in this video. A clear demonstration of Cosmic Mudra (hand position), as well as details on the posture and practice are taught
Category: Howto & Style
Tags: meditation buddhist zen zazen guided technique method daily practice religion spirituality".
its all about researching your meditation also bringing some of your own ideas to your meditation, but to do research on tried and tested meditation, good video.
this youtube video explains zen buddhist meditation and the techniques you need all things to practice on, practice this and practice that, working at different ideas, this is a good zen buddhist meditation to practice.
youtube video description says:
"AnmolMehtaCom
January 05, 2008
The incredible meditation of Lord Buddha, Zazen or Zen Meditation Technique is explored in this video. A clear demonstration of Cosmic Mudra (hand position), as well as details on the posture and practice are taught
Category: Howto & Style
Tags: meditation buddhist zen zazen guided technique method daily practice religion spirituality".
its all about researching your meditation also bringing some of your own ideas to your meditation, but to do research on tried and tested meditation, good video.
Monday, 13 July 2009
Buddha Quote ascension chakras now
"The secret of health for both mind and body is not to mourn for the past, nor to worry about the future, but to live the present moment wisely and earnestly.
Buddha Quote".
not to get stuck on the past or future as the only time you can actively change is the present now.
the now is your most important time as it is the only place you will ever be in, so you need to be able to live in the now, and conscious of the eternal now, all other things are distractions, but obviously not saying you don't have to be organised for the upcoming now or future now, but it is all the same thing, in mysticism.
financially i would say the same thing, but money wise we have been put into a system built around the never never with a system of credit, so you still have to plan ahead in modern living even if financial matter's go against buddhist or spiritual concepts or principals, just have to try and be ahead with financies, as the credit crunch showed how people got over reached with there money borrowing.
Buddha Quote".
not to get stuck on the past or future as the only time you can actively change is the present now.
the now is your most important time as it is the only place you will ever be in, so you need to be able to live in the now, and conscious of the eternal now, all other things are distractions, but obviously not saying you don't have to be organised for the upcoming now or future now, but it is all the same thing, in mysticism.
financially i would say the same thing, but money wise we have been put into a system built around the never never with a system of credit, so you still have to plan ahead in modern living even if financial matter's go against buddhist or spiritual concepts or principals, just have to try and be ahead with financies, as the credit crunch showed how people got over reached with there money borrowing.
Friday, 3 July 2009
zen riddles philosophical questions
we find things like zen buddhism is based on riddles which are like philosophical questions.
questions that make you think, the idea is to get the moment of realisation when thinking about these questions, like the little light bulb lighting up.
questions that make you think, the idea is to get the moment of realisation when thinking about these questions, like the little light bulb lighting up.
Friday, 26 June 2009
how zen buddhism works
below is a quote to help ease the tensions of today.
"Yaunwu says:
If you put your conditioned intellect to rest for a long time, suddenly it will be like the bottom fallin out of a bucket -- then you will naturally be happy and at peace".
seems to be alot fo stress around today, so i think this quote is a good one to deal with stress, its like saying, look anyway, all your problems are in your intellect, and at the end of the day they will fall away like the bottom falling out of a bucket.
if you let go of your problems in your mind then they fall away, and be at peace.
just sit quietly for a while and let your problems, or you will actually feel your problems dissolve, when you sit quietly and let your thoughts go.
"Yaunwu says:
If you put your conditioned intellect to rest for a long time, suddenly it will be like the bottom fallin out of a bucket -- then you will naturally be happy and at peace".
seems to be alot fo stress around today, so i think this quote is a good one to deal with stress, its like saying, look anyway, all your problems are in your intellect, and at the end of the day they will fall away like the bottom falling out of a bucket.
if you let go of your problems in your mind then they fall away, and be at peace.
just sit quietly for a while and let your problems, or you will actually feel your problems dissolve, when you sit quietly and let your thoughts go.
Wednesday, 29 April 2009
Mixing zen with money and coming up with philosophy?
So i have been doing some reading up on this art or religion called zen, and here is some ideas on some of zen's basics foundations.
The idea of zen is to be int he here and now, and the zen religion basicially emphasizes the here and now, so money wise you have to not worry too much about what you lost or havnt got, but more so on what you can do now.
So how can you straight en your financies out for today, and get back on track, as you cant change the past, or the future, just prepare for it now, or as they seem to say "in the now".
So what ive done in the now is cut my spending, right down, this seems to be a effective technique, as it will leave you with more money for the so called none existent future, or the future now.
Or the continues now, so you have to be bale to flow with the now it would seem, financially, as well as spiritually, or life basically.
So try to work on what you can now, dont worry too much on past actions or what is in future except to be prepared for any so called future happenings in your diary etc.
So my future will be probably away next week.
So my blogs might not get updated for about a week, this doesnt mean i have left them.
It just means i will probably be away from my computerfor a good few days.
So probably away next week.
The idea of zen is to be int he here and now, and the zen religion basicially emphasizes the here and now, so money wise you have to not worry too much about what you lost or havnt got, but more so on what you can do now.
So how can you straight en your financies out for today, and get back on track, as you cant change the past, or the future, just prepare for it now, or as they seem to say "in the now".
So what ive done in the now is cut my spending, right down, this seems to be a effective technique, as it will leave you with more money for the so called none existent future, or the future now.
Or the continues now, so you have to be bale to flow with the now it would seem, financially, as well as spiritually, or life basically.
So try to work on what you can now, dont worry too much on past actions or what is in future except to be prepared for any so called future happenings in your diary etc.
So my future will be probably away next week.
So my blogs might not get updated for about a week, this doesnt mean i have left them.
It just means i will probably be away from my computerfor a good few days.
So probably away next week.
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