mindfulness in action…
Introduction “This being, that exists; through the arising of this that arises. This not being, that does not exist; through the ceasing of this that ceases.” The doctrine of Conditioned Co-arising, as the profound teaching of the Buddha, obviously illustrates a certain kind of causal relationship. Thus in his answer to a Brahman’s interrogation to…
Introduction Having reviewed the Abhidharmakośa-bhāsya-śāstra (AKB) and the Abhidharma-Nyāyānusāra-śāstra (Ny) on the controversies and the evolvement of the concept of co-existent cause, I would like to illustrate how Vasubandhu, a pro-Sautrāntika Abhidharmika drawn out the implicit meaning of simultaneous causality and redefined it as ‘reciprocally effects’ (互為果) in AKB. Vasubandhu used this new definition to…
Introduction Buddhism emphasizes so much on giving (dāna) because it is the beginning of the path to liberation. Liberation denotes the attainment of a state of moral perfection, namely Nibbāna. Nibbāna, is best described as an ethical ideal which has to be realized by uprooting greed, hatred and ignorance, the three radical roots of all…
Free will is an illusion as it cannot be proved or falsified. However, it is an essential mental construct so as to ensure one’s responsibility and dignity. In fact, there is no absolute free will – every action or thought is composed with the elements of conditioned and conditioning – this is the reality and…
世俗諦云煩惱為菩提資糧。勝義諦則云煩惱即菩提！
空有對舉：因有才舉空，無有何用空？
《中論》的「空」與《資糧論》的「捨」，是二諦相即不離的最佳例子。
能捨即為菩薩，不捨即為眾生 – 這是從理上講；不捨眾生者即為菩薩 – 這是從修行上講。眾生即菩薩，菩薩即眾生 – 這是從體上講。
以貪為捨，修「捨」行之始是也。
捨即平等，捨即無執，捨即中道，捨即精進，捨即無我，捨即大悲，捨即涅槃…捨即非捨！即得無生法忍。