「人不能通過同一條河兩次」
「人不能通過同一條河兩次」- 作為對真實的描述，是非常正確的！然經驗上，只要我們願意，我們可以無限次地通過同一條河。但那不是真實的河，只是河的概念。
Author: sati
睡姿的轉換
午夜夢迴看見了成長的點滴，我赫然發現我睡了整整三十有五個年頭。現在，我睡姿的變動，是一種醒來的先兆，還是轉換了睡姿的繼續沉睡呢？
「無我」的詭譎
若把「無我」視作一可透過努力、計劃及策略，一步一步地達成的目標或狀態；那你就注定失敗 — 因為這個目標恰巧就促成了「我」的出現及存在。
顆鮮活及敏感的心之起用
顆鮮活及敏感的心，是要頭腦、思想、概念、評鑑等止息了，才能得以起用。
信心
信心(Faith)，是一切心靈轉化得以發生的基礎。
徹底完美的道德
學佛，是追求徹底完美的道德。那甚麼是徹底完美的道德？那就是在一切的身、語、意中沒有一點自我中心的成份，換言之，就是無我的境界。故此，想學佛有所成就，不談道德的完美，只是一種妄求！
月稱反對因明學評議
引言 本文旨在評議及考察月稱(Candrakirti，c.600-650)對因明學(Hetu-vidya)所採取的態度。我們不難在其重要的著作如《淨明句論》(Prasannapada)及《入中論》中找到他批判清辨(Bhavaviveka，c.500-570)以因明學詮釋中觀學的論述。無可否認，月稱對運用因明學這一依重邏輯及語言概念去把捉真實(第一義)的方法，的確採取一個明確的否定態度。但這種的態度，亦不是月稱所獨有，而是始自中觀學派的開創者龍樹(Nagarjuna，c.150-250)。龍樹其中一部有名的著作《廣破論》便全面地批判了開創及奉行五支論式的正理派(Nyaya School)。
A sentence of enlightenment: “One should use one’s mind in such a way that it will be free from any attachment.”
Introduction Huineng (慧能), as told by the Platform Sutra, was fully awakened by a sentence of the Diamond sutra: He [Hongren, the fifth Patriarch] expounded the Diamond Sutra to me [Huineng]. When he came to the sentence, “One should use one’s mind in such a way that it will be free from any attachment,” I…
No Merit!
Introduction The dialogue between Bodhidarma and Emperor Wu (464-549 CE) of Liang Dynasty was a very popular koan, especially Bodhidarma’s famous words, “No merit”(無功德). This dialogue, whether it historically happened or not, was still a debating issue. May be we need more strong evidence before come to a definite conclusion. Nevertheless, the dialogue which widely…
Explain the three nature of perception (三性)
Introduction Yogacara, one of the two major schools of Mahayana Buddhism, flourished in India from the 4th to 12th century CE. It is also named as Vijnanavada, Vijiaptimatra or Cittamatra. Due to its privilege given to the concept of ‘consciousness’ or ‘mind’, it is sometimes simply called as ‘Mind-only’.