From Confucius Teaching

Confucius believed that social disorder often stemmed from failure to perceive, understand, and deal with reality. Fundamentally, then, social disorder can stem from the failure to call things by their proper names, and his solution to this was Zhèngmíng (Chinese: [正名]; pinyin: zhèngmíng; literally "rectification of terms"). He gave an explanation of zhengming to one of his disciples.

Zi-lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?"
The Master replied, "What is necessary to rectify names."
"So! indeed!" said Zi-lu. "You are wide off the mark! Why must there be such rectification?"
The Master said, "How uncultivated you are, Yu! A superior man, in regard to what he does not know, shows a cautious reserve.
If names be not correct, language is not in accordance with the truth of things.
If language be not in accordance with the truth of things, affairs cannot be carried on to success.
When affairs cannot be carried on to success, proprieties and music do not flourish.
When proprieties and music do not flourish, punishments will not be properly awarded.
When punishments are not properly awarded, the people do not know how to move hand or foot.
Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."
(Analects XIII, 3, tr. Legge)

What Heaven speaks to human being is to smile.

What Heaven wants us to do is helping others.

What Heaven Gives us are numerous Miracles.

What Heaven hope from us is to listen nature's Voice.

Let's walk buddha's way! And Let's realize to be a buddha is not easy as we think.

A Hard life is there waiting us to sharpen and to make us wise which can lead to reach buddhahood if the road not forgetten forever.

When we listen nature's Voice then miracle will happen.

when we help others then smile will come.

So what Heaven thinks about us is about our Action in right way.

सिकेको पाठ

एक दिन एउटा धनी परिवारको बाबुले छोरालाई अरु मानिसहरु कति धनी छन् भनेर देखाउन देश भ्रमण गरायो । तिनीहरु एक गरिब देखिने परिवारको घरमा केहि दिन बसे । एकदिन बाबुले छोरालाई सोध्यो,ँ भ्रमण कस्तो भयो त छोरा-’
ँ सारै राम्रो बुबा’ छोराले भन्यो ।
बाबुले सोध्यो,ँ गरिबहरु कसरी जिउछन.् देख्यौ त -’
ँ अँ’ छोराले उत्तर दियो ।
बाबुले उत्साहित हुदैं भन्यो,ँ त्यसो भए तिमीले भ्रमणबाट के सिक्यौ मलाई बताऊ ’
छोराले भन्यो,ँ हामीसंग एउटा कुकुर छ, तिनीहरुसंग ४ वटा छन् । हाम्रो सानो पौडी पोखरी छ, तिनीहरुसंग पुरै खोला छ; हाम्रो बगैंचामा बत्तिहरु छन्, तिनीहरुसंग सारा संसारका ताराहरु छन् । हाम्रो बगैंचा ठूलो छ तर उनीहरुको बगैंचाले क्षितिज छोएको छ । हामीसंग जमिनको टुक्रा छ, तिनीहरुसंग हाम्रा आँखाले नभ्याउने खेत छ; हाम्रो घरमा नोकरहरु छन्, उनीहरु अरुको सेवा गर्दछन् । हामी खाना किन्दछौं, तिनीहरु अन्न उब्जाउछन् । हाम्रो घरको रक्षाका लागि पर्खाल लगाइएको छ, तिनीहरुको रक्षामा तिनीहरुकै साथीहरु छन् । ’
उसले बाबुको अनुहारमा हेर्‍यो, बाबु निशब्द भएको थियो ।
उसले अन्तमा भन्यो,ँ बुबा, तपाईलाई धन्यवाद छ, तपाई आज हामी कति गरीब छौं भनेर मलाई चिनाइदिनुभयो ।’

किन एक शाकाहारी हुने

परिचय
हामी प्रायः शाकाहारीताको कुरा गर्दा मासु नखाने भन्ने मात्र बुझदछौं । मासुमा के हुन्छ जोे अन्य खाद्य पदार्थमा हुदैन भनेर चाहिँ कहिल्यै खोजी गर्दैनौ । के खाने के नखाने भन्नुभन्दा अगाडि हामीले किन खाना खानर्ुपर्दछ भनेर बुझनु जरुरी हुँदैन र - खानाको यो पाटो पट्ट िचाहिँ हामीले आँखा चिम्लिनछौं । आज हामी यी यावत कुराहरुलाई विस्तारमा हर्ेर्ने प्रयास गर्नेछौं र मासु खानु ठीक या बेठिक आफैं निर्ण्र्ाागर्नेछौं । यो पुस्तिकाको उद्देश्य पाठकलाई शाकाहारी बन्नर्ैपर्छ भन्ने होइन तर खानाका बारेमा स्वयंले निर्ण्र्ाागर्न मद्दत मिलोस् भन्ने हो ।
सामान्यतया हाम्रो नेपाली समाजमा विद्यमान सोच के छ भने मासुले शरीरलाई आवश्यक सम्पर्ूण्ा कुरा प्रदान गर्दछ जो अन्य वनस्पतीजन्य तरकारीहरुले प्रदान गर्न असफल हुन्छ । तर हामीमध्ये कतिले मासुले दिने पोषक तत्वहरु कति छन् तथा बेफाइदा कति छन् भनेर जाँचेका छौ - वनस्पतीहरु तथा गेडागुडीहरुले दिने फाइदा कति छन् भनेर जाँचेका छौ त - पक्का पनि जाँचेका छैनौं । मात्रै हामी सुनेर आएका कुरालाई आधार मानेर पालना गरिरहेका छौं । के यो बाबुले बिरालो बाँधेर श्राद्ध गरेका कारण छोराले पनि बिरालो खोजेर ल्याएर बाँधेर मात्र श्राद्ध गरेको जस्तो भएन र - हामी बुझेर भन्दा पनि अन्धाधुन्द खाना खाइरहेका छौं ।
हरेक विषयका विभिन्न आयामहरु हुन्छन् । हरेक दृष्टिकोणबाट हर्ेन सक्यौ भने मात्र हामी त्यस विषयमा जानकार हुन सक्छौं नत्र अन्धाले हात्ति छामेर हात्ति नाङलो जस्तो, डोरी जस्तै भनेझैंं हुनेछ । यसैले हामी शाकाहारीतालाई विभिन्न दृष्टिकोणबाट हेरौं । विषयगत रुपमा अध्ययन गर्दा निम्न दृष्टिकोणबाट मांशाहारीहरुले मासु खानाका फाइदा वर्ण्र्ाागर्दछन् । आज हामी उनीहरुकै दृष्टिकोणबाट अध्ययन गरौंं के मासु मात्र नै पोषणको आधार हो त-

क) स्वास्थ्यको आधार वा पोषणको तुलना
ख) बातावरणीय र पर्यावरणीय दृष्टिकोण
ग) शारीरिक आधार
घ) सामाजिक दृष्टिकोण
ङ) आर्थिक दृष्टिकोण
च) आध्यात्मिक वा धार्मिक दृष्टिकोण
छ) अन्य
क) स्वास्थ्यको आधार वा पोषणको तुलना
आफ्नो शरीरलाई हामी कतिखेर स्वस्थ मान्दछौं - त्यतिखेर जब यसले गर्ने हरेक कार्य कुनै अवरोध विना नै शरीरले गरिरहेको हुन्छ । विश्व स्वास्थ्य संगठनले स्वास्थ्यलाई यसप्रकार परिभाषित गरेको छ,"स्वास्थ्य भनेको विरामी वा कमजोरीबाट मुक्त हुनु मात्र नभई शारीरिक, मानसिक र सामाजिक रुपमा शान्त रहन सक्नु र सुन्दरता प्राप्त गर्नु हो ।"
अब हामी मासुजन्य खाना र वनस्पतिजन्य पदार्थले दिनसक्ने पोषणहरुको तुलना गरौं । अमेरिकी खाद्य संस्था तथा क्यानडाका खाद्य विशेषज्ञहरुको अध्ययन अनुसार शाकाहारी खानामा शरीरलाई चाहिने सम्पर्ूण्ा तत्वहरु जस्तै, संतृप्त तैलीय पदार्थ -क्बतगचबतभम ाबत), कोलेस्ट्रोल, प्रोटिन, कार्वोहाइड्रेट, रेसाहरु, म्याग्नेसियम, फलाम शरीरलाई पुग्दो मात्रामा उपलब्ध हुन्छ । शाकाहारी खानामा पाइने यी तत्वहरुको ठीक मात्राका कारण शाकहारी व्यक्तिहरुलाई रक्तचाप, उच्च कोेलेस्ट्रोल,मृटुको रोग जस्ता गम्भिर रोगहरु कम लाग्दछन् । शाकाहारी खानामा फ्याट्टी एसीड र भिटामिन बी १२ कम पाइन्छ तर दुग्ध पदार्थहरुबाट यो सजिलै प्राप्त हुन्छ, यसैले यो कुनै समस्या होइन । शाकाहारी खानामा मासुमा भन्दा केहि कम तर पयांप्त प्रोटिन पाइन्छ । सामान्यतया मानिसहरु वनस्पतिजन्य खानामा प्रोटिन कम हुने कुरा गर्दछन् तर यो कुरा गलत हो । उदाहरणका लागि, एक कप भटमासको खाद्यान्न खाँदा २९ ग्राम प्रोटिन प्राप्त हुन्छ जसले ९.६ ग्राम प्रति १०० क्यालोरी प्रोटिन दिन्छ । सामान्य पुरुषलाई २.५ देखि २.९ ग्राम प्रोटिन प्रति १०० क्यालोरी शक्तिमा चाहिन्छ भने महिलाका लागि २.१ देखि २.४ ग्राम प्रति १०० क्यालोरी शक्तिमा चाहिन्छ । यो प्रोटिनको माग पुरा गर्न गेडागुडि, तोफु, च्याउ, पनिर जस्ता खानेकुरा सक्षम छन् । शरीरलाई प्राटिनबाट चाहिने कुरा भनेको एमिनो एसिडहरु हुन. जुन शाकाहारी खानेकुराबाट पर्याप्त पाइन्छन् । त्यसै गरि शरीरलाई चाहिने फलाम पनि वनस्पतिजन्य खानेकुराबाट पुग्दो रुपमा प्राप्त हुन्छ । जसका लागि बदाम, गेडागुडी, गहुँ, गोलभेंडाको रस, र्सर्ूयमुखी फूलको विउ इत्यादी कुरा खानु जरुरी हुन्छ ।
यसभन्दा बाहेकका अन्य सबै शारीरिक आवश्यकताका तत्वहरु सहजै शाकाहारी खानेकुराबाट प्राप्त हुने कारण पोषण पुग्दैन भन्नु मध्यान्हमा घाम तापेर पनि तातो पुग्दैन भने जस्तै हो ।

ख) बातावरणीय र पर्यावरणीय दृष्टिकोण
मानिसहरु के भन्दछन् भने हरेक जीव अर्को जीवको आहार हो; यो प्रकृतिको नियम हो, पर्यावरण सन्तुलनमा रहन एक जीवलाई अर्कोले खानु अत्यावश्यक छ । तर एक जीवको खाना त्यो हो जुन ऊ सानै हुँदा देखि खान दिइन्छ वा उसले सानो उमेर देखि नै पचाउन सक्छ । बाघले आफूले शिकार गरेर ल्याएर आफ्ना सन्तानलाई त्यसबाट खाना दिन्छ । यहि आधारमा हर्ेर्ने हो भने के मानिसले आफ्ना ६ महिर्ना पुगेका नानीलाई मासु खान दिएको छ त - फेरी प्रकृतिमा मासुमा नै आश्रति जीवले आफूलाई प्राप्त मासु जस्तो अवस्थामा प्राप्त भएको हो सोही रुपमा नै खान्छ । तर मानिस त जस्तो अवस्थामा मासु पायो खादैन नि त । किन - किनभने उसको शरीरले त्यसलाई ग्रहण गर्नै सक्दैन । अनि अर्को जीवलाई पकाएर गलाएर खान भनि मानिस तम्सन्छ । अनि हामी के भन्न पछि पर्दैनौ भने हामीले खाएनौं भने त खसी, कुखुराहरुको जनसंख्या बढिहाल्छ नि । तर यसो भनिरहँदा हामी के बिर्सन्छौ भने हामीले आफ्नो उपभोगका निम्ती मात्र उनिहरुको उत्पादन गरिरहेका छौं । यो पो झन् प्रकृतिको नियम विपरीत भयो । यसैले पर्यावरण जोगाउन मासु खानर्ुपर्छ भन्नु महामर्ूखताको परिचय हो ।
अहिले संसारमा उत्पादन भएका अन्नहरुको खपत हर्ेर्ने हो भने मानिसहरुले खपत गरेको अन्न भन्दा मासुका लागि भनेर पालिएका जनावरहरुले खाएको अन्नको परिमाण ज्यादा छ । प्रति एक जनाले वाषिर्क रुपमा खपत गर्ने अन्न करीब एक टन छ । जसमध्ये १५५ पाउण्ड मानिसले प्रत्यक्ष रुपमा खपत गर्दछ, बाकिँ ८४५ पाउण्ड भने मासु उत्पादनका लागि पालिएका जनावरहरुले खान्छन् । अब हामी विचार गरौं हामी के मा लगानी गरिरहेका छौं त - १० एकड जमिनले ६१ जना मानिसलाई पुग्ने प्रोटिन उत्पादन गर्दछ जबकि गाई, र्भैसीको मासुमा आश्रति मानिस जम्मा २ जनाका लागि मात्र प्रोटिन उत्पादन हुन्छ । अब हामी आफैं विचार गरौर्ं हाम्रा श्रोतहरुको दुरुपयोग हामी कसरी गरिराखेका छौ - पर्यावरणको नियमले के भन्छ भने तल्लो तहमा भएका प्राणिहरुले खाना ज्यादा खपत गर्दछन् जबकि माथिल्लो तहमा भएका जनावरहरुले कम खाना खपत गर्दछन् । यसो हो भने हामी धेरै जनावरहरु पालेर धेरै खर्चले कम प्रतिफल लिनका लागि मासु उत्पादन गरिरहेका छौ ! आर्थिक रुपमा पनि हामीले आफैंलाई बोझ पारेको होइन र -
सन् २००६ मा संयुक्त राष्ट्रसंघको तदारुकतामा भएको अध्ययनले जनाए अनुसार जनावर उत्पादनशालाहरु पनि विश्वव्यापी वातावरण क्षय, जलबायु परिवर्तन तथा जैविक विविधता नाशका कारणहरुमध्ये एक हुन् । पर्यावरीणीय प्राध्यापक डेविड पिमेन्टलले दावि गरेका छन्,"यदि हाल अमेररिकामा उत्पादन भएका अन्नहरु सिधै मानिसहरुलाई खुवाउने हो भने ८० करोड मानिसहरुलाई खुवाउन पुग्छ ।" थोरै वस्तुभाउ घरायसी प्रयोजनका लागि पाल्नु ठीकै हो तर मासु उत्पादनका लागि पालिएमा तिनीहरुले प्रयोग गर्ने अन्न वास्तवमा नै खेर फालिएको हो । एक पाउण्ड गहुँ उत्पादन गर्न २७.२१ के.जी पानी लाग्दछ जबकि एक पाउण्ड मासु उत्पादन गर्न ११३४ देखि २७२१.६ केजीसम्म पानी लाग्दछ । ल हेरौं त अमुल्य पानीको दुरुपयोग !

ग) शारीरिक आधार
आकाशमा उड्ने बाजदेखि जमिनमा बस्ने बाघसम्म मासु खाने जीव र हामी मानिसको शरीरको बनावट हेरौं । हाम्रो शरीर मासु खानका लागि उपयुक्त छ या छैन -
अ) हामी हाम्रा हातका औला र नङ हेरौं । अब बाघ या कुनै मासु खाने जीवको हातका औला र नङ हेरौं । के समानता छ त - छैन नि । जसको अर्थ के हो भने प्रकृतिले हाम्रो हात मासु च्यात्नलाई दिएकै होइन ।
आ) हाम्रो मुखको बनावट हेरौं । हाम्रा दाँत मिलेका सलक्क परेका छन् । अब बाघ वा कुकुरकै मुखको बनावट हेरौं । उनिहरुको दाँत तिखा र दायाँवाँयाका दाँतहरु लामा छन् नि । हामी पनि मासु खाने जीव भए त हाम्रो पनि उनिहरुको जस्तै लामा दाँत दुवै तिर हुनु पर्ने हो । यसले पनि के बताउँछ भने हाम्रो मुख मासु खानका लागि बनेको होइन रहेछ । तैपनि हामी यहि मुखका लागि मासु खान्छौं, पेटका लागि होइन !
इ) हामीलाई गर्मि भयो भने छालाबाट पसिना आउँछ तर मासु खाने जनावरहरुलाई गर्मि हुँदा के गर्दछन् - मुखबाट ज्रि्रो बाहिर निकाल्छन् । गर्मि भयो भनेर ज्रि्रो बाहिर निकाल्ने मानिस त देखिएको छैन आजसम्म । यसले पनि हामी मांसाहारी होइनौं भन्ने प्रमाणित गर्दछ । र्
इ) यस्तै हाम्रो पेटमा खाना पच्नका लागि उत्पादन हुने हाइड्रोक्लोरिक अम्ल निकै पातलो हुन्छ । जबकि मांसाहारी जीवको हाइड्रोक्लोरिक अम्ल मानिसमा भन्दा बिस गुणा बढि कडा हुन्छ । यसको अर्थ हाम्रो पेटलेे मासुलाइ सजिलै पचाउन सक्दैन ।
यी र अन्य धेरै शारीरिक प्रमाणहरु छन् जसले मानिस शाकाहारी हो मांसाहारी होइन भन्ने जनाउँछ ।

घ) सामाजिक दृष्टिकोण
हामी समाजदेखि डराउँछौ किनकी हामीलाई थाहा छ एकपटक नराम्रो छाप बसेपछि त्यो हट्न गाह्रो पर्दछ । हामीलाई भोजमा जानर्ुपर्दछ जहाँ थरिथरिका मासु राखिएका हुन सक्छन् । मानौं हामीले मासु नखाएमा के होला - हामीलाई उनीहरुले हर्ेर्ने दृष्टिकोणमा के होला - हामीलाई फेरीफेरी नबोलाउने पो हुन् कि- यस्ता धेरै प्रश्नहरुले मानिसलाई सदैव सताइरहन्छ । हाम्रा आफ्ना कुलदेवता पूजा गर्नुपर्दछ । त्यो गर्दा त बलि दिनर्ुपर्दछ । म त बलि दिन्न भन्दा अरुले के भन्लान् जस्ता प्रश्नका कारण पनि हामी शाकाहारी बन्नलाइ बाधा पुगेको देखिन्छ । तर मानिस जन्मदै स्वतन्त्रताका साथ आएको हुन्छ । तपाईं म मासु खान्न भन्नु हुन्छ भने तैले मासु खानै पर्छ भनेर कोच्याउन आउनेवाला कोहि छैन । यो त मात्र तपाईंको मासुप्रतिको लालसा हो जो अन्य कारणहरु देखाई मासुमा रमाइरहन चाहन्छ । तपाईको कुलदेवताको पूजामा मासु चढाइन्छ भने त्यसमा आत्तिनुपर्दैन । हिन्दर्ुधर्ममा भनिएको बलि पञ्चबलि हो जुन आफ्नै खराब बानिहरु हटाएको संकेतका रुपमा दिनुपर्ने हो । त्यसका लागि फर्सि, काक्रो, लौकाजस्ता बनस्पतिहरु प्रयोग गर्न सकिन्छ । साथै पानीसहितको नरिवल पनि धेरै उपयुक्त कुरा हो । सकेसम्म त बलि दिने प्रथा हटाएको राम्रो हो । कुनै पनि देवताले जीवको मासु खादैनन । यो त मात्र मानिसहरुले आफूले खानका लागि देवताको नाम देखाएको हो । यो त मात्र जंगली संस्कृती हो ।

ङ) आर्थिक दृष्टिकोण
हामी नेपाली संसारमा खानमा लागि सारै भाग्यमानि छौं किनकी यहाँ पर्याप्त तरकारी सुपथ मुल्यमा पाइन्छ । तर पनि हामी आफ्नो आर्थिक स्तर देखाउने तरिकाका रुपमा हप्ताको कतिचोट मासु खान्छौं- भनेर बताउन रुचि प्रकट गर्दछौं । हाम्रा लागि मासु खानु भनेको आर्थिक स्तर सुदृढ छ भनि देखाउने मापदण्ड हो । तर मासु खानु नै आर्थिक स्तरको मापदण्ड भए त धेरै मानिसहरु त्यस्ता छन् जो सम्पन्न छन् तर मासु खादैनन् । के उनीहरु आर्थिक तवरले सबल छैनन् त । अर्को कुरा नेपालमा एक केजी गेडागुडी करीब ६० वा ७० रुपैयाको हाराहारीमा पाइन्छ जबकि एक केजी कुखुराको मासु झण्डै २५० रुपैयाको हाराहारीमा पर्दछ । आफ्नो आम्दानीका हिसाबले हर्ेर्ने हो भने झण्डै चारगुणा बढि रुपैया एक छाक मासुका लागि मात्र हामी खर्च गरिरहेका छौं । त्यो रुपैया हामी अन्य केही काममा खर्च गर्न सक्थ्यौ कि- कुनै बृद्धाश्रममा दान दिन सक्थ्यौ कि - तर मानिस मासु खानुमा गर्व गर्दछ परोपकारमा होइन ।

च) आध्यात्मिक वा धार्मिक दृष्टिकोण
धेरै मानिसहरु के सोच्दछन् भने जो मानिसरु धर्मकर्मर्मा लागेका छन् उनिहरु नै शाकाहारी हुन्छन् अरु होइन । तर सधैैं यो कुरा साँचो हुन्न । यहाँ त्यस्ता थुप्रै मानिसहरु छन् जो धार्मिक मार्गमा नलागे तापनि शाकाहारी छन् । र्
धर्मले हामीलाई अर्को जीवनप्रति सम्मान सिकाँउछ, मानवियता सिकाउँछ र नैतिकता सिकाउँछ । हरेक प्राणिमा रहेको समान शास्वत गुणका बारेमा बताउँछ । हर प्राणि एकै श्रोतबाट आएको सत्यता सिकाउँछ । हामी मानिस आफूलाई चेतनशील भन्न रुचाउने तर अर्को जीवनको महत्व, भावना र चेतनालाई वास्ता नगरि आफ्नो खाना बनाउने हो भने आफूले आफैंलाई चेतनशील भन्ने अधिकार मानिसमा छैन । धेरै महत्वपर्ूण्ा कुरा के हो भने आध्यात्मिक वा धार्मिक मार्गको मानिसले यो जीवनका बारेमा मात्र सोच्दैन, कैयन जीवनहरुका बारेमा सोच्दछ । उसले खाने मासु जुन प्राणिबाट आएको हो, हुनसक्छ अघिल्लो जीवनमा त्यो प्राणि उसको अभिभावक वा नजिकको व्यक्ति थियो कि । अर्को कुरा बिभिन्न धार्मिक मार्गहरु तथा तिनीहरुका ग्रन्थहरुले पुण्य कमाउनका लागि हिंसा त्यागि-मासु त्यागि) सर्त्कर्म गर्न प्रेरित गरेका छन् । उदाहरणका लागि केही सामान्य जानकारी निम्न छन्ः
अ) बौद्ध धर्मले शुरुमा पञ्चशीलअर्न्तर्गत अहिंसालाई राखेको छ । गौतम बुद्धले मासुको सेवनले बुद्धत्वको बिउलाई मार्ने कुरा बताउनु भएको छ । लंकावतार सुत्रमा बुद्धले बताउनु भएको छ,"त्यो जो बुद्धबाट सिक्न चाहन्छ उसले मासु त्याग्नै पर्दछ, जो बुद्धले नै मासु खान भन्नुभएको छ भनेर बुद्धका शिक्षाको आलोचना गर्दछ ऊ तीन प्रकारका दुःखका मार्गहरु र्-नर्क, भोका प्रेत र जनावर) फस्दछ ।
आ) इर्साई धर्मको ग्रन्थ बाइबलले पनि शाकाहारीतालाई प्रष्ट पारेको छ । यसको उत्पत्ति पाठमा भनिएको छ,"हरेक विउ लाग्ने फल विरुवा र फलफूलका रुखहरु त्रि्रो खानाका लागि हुन् ।" यहाँ भनिएको छ खाना भनेको मानवका लागि विउबाट उत्पन्न हुने अन्न र रुखहरुबाट प्राप्त फलफूल नै हुन । कुनै हिड्ने डुल्ने जीव होइन । यस धर्मका दश निर्देशनहरु मध्ये अहिंसा पनि एक रहेको छ ।
इ) हिन्दु धर्ममा शाकाहारीतालाई निकै महत्व दिइएको छ । जो आध्यात्मिक साधना गर्दछन् उनीहरु माछामासु सहित लसुनप्याज समेत सेवन गर्दैनन् । माछा मासुमा धेरै चिल्लोपदार्थ हुन्छ र पचाउन कठीन हुन्छ । श्रीमद् भगवतगीतामा श्रीकृष्ण भन्नुहुन्छ,"सारै तितो, अमिलो, नुनिलो, अति तातो, तिखो स्वादका, रूखो, पेट पोल्ने खाना रजोगुणि व्यक्तिलाई मन पर्दछ । यस्ता खानाले दुःख शोक तथा रोग उत्पन्न गराउँछन् । -१७-९)यसको अर्थ के हो भने त्यो खाना खानुहुन्न जसले पेट पोल्छ, तिखो स्वादको हुन्छ । यहाँ मासु नै त्यस्तो खाना हो साथै धेरै मसालादार खाना पनि खान नहुने कुरा बताइएको । यसले दुःख र शोक निम्त्याउँछ भन्नुको अर्थ मासु खाँदा त्यो जीव र आफूलाई दुःख हुन्छ र अन्तमा मासु खानेको जीवनमा रोग निम्त्याउँछ । यस धर्ममा रहेको भनिएको बलि प्रथा धर्मकै कलंंकका रुपमा रहेको छ । यसैले बलि प्रथा अन्त्य गर्नु हिन्दु धर्मका लागि समेत उत्तम हुन्छ ।
उ) दिव्य साधनाको मार्ग तावमा परमात्मा, परमेश्वर-लाऊ मू) ले आफ्ना सन्तान -मानव जाति)लाई पृथ्वीमा खानेकुराको बारेमा बताउनु भएको छ," तिमि पृथ्वीमा पुग्ने आफ्नो भोक र्टार्नको लागि फलफूलहरू टिपेर खाना बनाउन सक्छौ र तिर्खाएको बेला पानी पिउन सक्छौ ।"
झण्डै ८२० वर्षअघि चिनका जन्मिनुभएका बुद्ध चि कोङ जसलाई जीवित बुद्ध पनि भनिन्छ, उहाँले खानेकुराको बारेमा भन्नुभएको छ," यस संसारमा सबैभन्दा खानामा खराब कुरा मासु हो र सबैभन्दा क्रुरता भनेको प्राणीहत्या हो । आशिर्वादहरू प्राप्त गर्ने सबैभन्दा राम्रो उपाय स्वयंलाई सबै प्रकारका खराब बानिबाट टाढा राखि अवलोकन गनर्ुृ हो र दान दिनु हो । लामो आयु प्राप्त गर्न जीवन लिने होइन बरू पिँजडामा भएका जन्तुहरूलाई पनि स्वतन्त्र गरीदिनु हो ।"
ऊ) जैन धर्ममा अहिंसा नै परम धर्म हो । यसैले यस धर्मका अग्रजहरु मुख छोपेर बस्ने गर्दछन् जसका कारण सुक्ष्म जीवको हत्याबाट पनि बच्न सकियोस् । हिड्दा समेत उनीहरु निकै र्सतर्क भएर हिड्ने गर्दछन् । मृत जनावरबाट प्राप्त कुनै पनि खानालाई त्यहाँ अनुमति छैन ।
ए) सिख धर्ममा प्रष्ट भनिएको छ यसका विषयमा मर्ूखहरुले मात्र कुरा गर्दछन् । जुन खाना साधारण छ त्यो खानु पर्दछ । दशौं गुरु, गुरु गोबिन्द सिंहल सिखहरुलाई मासु सेवनबाट वर्जित गर्नुभएको छ जो हलालबाट आएको हुन्छ ।

यसैगरि हाल प्रचलनमा रहेका अन्य धेरै धार्मिक मार्गहरुले मांशाहारलाई निषेध नै गरेका छन् । यी सबैले के प्रतिविम्बित गर्दछन भने जे रोप्यो त्यही फल पाइन्छ । यदि हामी यो जीवनमा अन्य जीवनको मृत्युका लागि जिम्मेवार हुन्छौ भने हामीले त्यसको मोल चुकाउनै पर्दछ । कारण र परिणामको सुत्रले भन्दछ जो मार्दछ ऊ मर्नुपर्दछ । के अब पनि हामी यो मर्ने र मार्ने चक्रमा पर्न जानाजानी हाम फाल्ने कि यसबाट मुक्त हुने - हामी आफैंलाई यो खराब, अमानविय कार्यबाट मुक्त गराउन पनि कोही अरु नै आइदेओस् भनेर सोच्दछौ भने यो भन्दा ठूलो मर्ूखता केही हुदैन ।

छ) अन्य कारणहरु
माथि उल्लेखित कारणभन्दा अरु केही कारणहरु पनि छन् जसले शाकाहारीतालाई प्रोत्साहन गर्दछ । यदि हामी तरकारी बजार घुम्न गयौं भने वनस्पतिजन्य तरकारी राखेको स्थान भन्दा माछा र मासु राखेको ठाउँपट्ट िज्यादा दर्ुगन्घ आइराखेको हुन्छ । वास्तवमा मासुजन्य पदार्थहरु चाँडो गल्ने कारण त्यसो भएको हो । अर्को कुरा मासुजन्य पदार्थहरुको विक्रि स्थलमा देख्दै फोहर देखिने तथा झिंगा ज्यादा भन्किरहेका हुन्छन् । जब कुनै जनावरलाई मारिन्छ, उनिहरुको शरीर डर र रीसले भरिएको हुन्छ, सो बेलामा उनीहरुको शरीरमा मानिसको शरीरलाई हानी पुर्‍याउने विभिन्न हर्मोनहरु उत्पन्न हुन्छन् र त्यो मासु खाँदा मानिस रोगी हुने सम्भावना ज्यादा हुन्छ ।

रोगहरुका बारेमा
हामी सामान्यतयाः मासुका बारेमा कुरा गर्दा पोषक तत्वका बारेमा मात्र कुरा गर्दछौं । आज हामी हेरौं मासुले निम्त्याउने रोगहरु तथा महामारीहरु कति छन् त-
सन् २००३ मा दक्षिण पर्ूर्वी एसियाबाट शुरु भएर संसारमा फैलन पुगेको रोग "र्सार्स"को भाइरस मासुबाट आएको मानिन्छ । जसले केहि दिनको अन्तरालमा ७७४ जनाको ज्यान लियो र ८०९८ जनालाई प्रभावित पार्‍यो । त्यस्तै अर्को रोग "वर्ड फ्लू"को भाइरस चराहरुबाट आएको हो । जसले थुप्रै मानिसहरुको ज्यान लिएको थियो तथा धेरैलाई प्रभावित पार्‍यो । नेपालमा पनि २०६५ सालमा झापामा यो रोग कुखरामा सरेको आशंकामा झण्डै २४००० कुखुराहरु जिउदैं मारिए । के आफ्नो खाना चाहिँ हामी नियन्त्रण नगर्ने तर वेकसुर कुखुरा चाहिँ मार्ने - यो मानवियता हो त- सन् २००९ को मार्चमा देखा परेको महामारी "स्वाइन फ्लू"सुंगुरबाट मानिसमा सरेको थियो जसले २ हप्ताको अन्तरालमा १६ जनाको ज्यान लियो भने झण्डै १००० जना प्रभावित भए । त्यस्तै अर्को रोग छ "पागल गाई रोग" जसका कारण लाखौं गाईहरु मर्ने अनुमान छ । गाई तथा गोरुको मासु पश्चिमा देशमा ज्यादा प्रयोग गरिन्छ ।
धेरै अध्ययनहरु भएका छन् जसले मांशाहारीहरु भन्दा शाकाहारीहरुमा मुटुको रोग तथा क्यान्सरको संभावना ज्यादै कम हुने देखाएको छ । सन् १९७८ मा अमेरीकी क्लिनिकल पोषण जर्नलमा छापिएको रिपोर्टका अनुसार मुटुका रोगबाट हुने मृत्युको संभावना मांशाहारीभन्दा शाकाहारीमा ८८ प्रतिशतले कम हुन्छ । त्यस्तै सन् १९८१ को विश्व तथ्याङ्क अनुसार मासु खानेहरुमा आन्द्रा तथा स्तनको क्यान्सरको संभावना ज्यादा छ । अर्को कुरा शाकाहारीहरुको औसत रक्तचाप १२८/७९ रहेको छ जबकि मांशाहारीहरुमा १४६/९३ रहको छ । यसले के देखाउँछ भने मांशाहारीहरुमा उच्च रक्तचापको समस्या ज्यादा हुन्छ । मांशाहारीहरुमा कोलेस्ट्रोलको मात्रा उच्च हुनाले मुटुको समस्या हुने संभावना समेत धेरै हुन्छ । मासुको सेवनले हुने अन्य रोगहरु पनि छन् जस्तैः हडि्ड खिइने रोग -ओस्टियोपोरोसिस), अल्सर, पत्थरी, मृगौलाको रोग, बाथ, एपेन्डिसाइटिस इत्यादी ।
रसियन आदिवासीहरु ँकिन्गिज’हरुको औसत उमेर ३०-४० वर्षरहेको छ, जो अत्याधिक मासु खान्छन् । जबकि उत्तरी भारत तथा पाकिस्तानका आदिवासीहरु ँहुन्जा’हरुको औसत उमेर ९०-१०० वर्षछ जो मासुको सेवन अत्यन्तै कम गर्दछन् र केही मासु नै लिदैनन् । शाकाहारी खानामा चिल्लो पदार्थ निकै कम हुने कारण शाकाहारीहरुमा बुढ्यौली ढिलो शुरु हुने कुरा पनि अध्ययनले देखाएको छ ।

लसुन प्याजका बारेमा
धेरै जसो आध्यात्मिक व्यक्तिहरु लसुन, प्याज, छ्यापी, डुण्डु, सर्ुर्ति जस्ता कुरा पनि सेवन गर्दैनन् । वास्तवमा ती कुराहरु सेवन नगर्नुको कारण तिनीहरुले उत्पन्न गर्ने दर्ुगन्धित ग्याँस नै हो । यी पदार्थहरुको सेवनले केहि व्यक्तिहरुको विचमा बस्न गाह्रो पर्ने, आध्यात्मिक साधना गर्दा मानसिक विचलन हुने गर्दछ जसको कारण यिनीहरुलाई नखाने गरिएको हो । यी कुराहरु काँचो रुपमा खाँदा गन्ध दिने तथा पकाएर खाँदा अनैतिक विचार आउने गर्दछ ।
बुद्धले बताउनु भए अनुसार जो व्यक्ति लसुन प्याजको सेवन गर्दैनन् र सत्यताको साधना गर्दछन् उनीहरुको सुरक्षाका लागि र्स्वर्गले समेत सुरक्षा प्रदान गर्दछ । यसैले साधकहरुको मुहारमा बेग्लै चमक देख्न सकिन्छ ।

सारांश
यी समग्र कुराहरुको अध्ययनपश्चात आफूले के खाने र के नखाने आफैंले छुट्याउन सकिन्छ । शाकाहारी खाना खाँदा सबैप्रकारका खाना मिलाएर खानु पर्दछ जसको कारण सन्तुलित आहार पुग्दछ । चिनिँया औषधि विज्ञानका अनुसार मानिसले पाँच रङ्गका खाना मिलाएर खाएमा सन्तुलित पोषण प्राप्त हुन्छ । रातोः जस्तै गोलभेंडा, गाजर इत्यादी, सेतोः मूला, बदाम, काउली, बन्दा, तोफु इत्यादी, हरियोः सागहरु, ब्रोकाउली आदी, पहेंलोः फर्सर्ीीगहुँ, मेवा, चामल, आँप आदी तथा कालोः तील, मासको दाल, भटमास इत्यादी ।
अब समय भएको छ आफैंलाई मृत जनावरहरुको हिड्ने चिहान बनाउने हो कि होइन - मानवियता पर््रदर्शन गरेर जनावरहरुलाई माया प्रदान गर्ने कि उनीहरुको जीवनमा खेलवाड गरेर जंगली स्वभाव प्रस्तुत गर्ने - सोचौं र आजै निर्ण्र्ाागरौं ।
सबैको मंगल होस् ।

पवित्र गुरु चि कोङ बुद्धका करुणापर्ूण्ा बचनहरु

सहनशीलता र धर्ैयता

तिमीले आफूलाई समय र स्वयंका साथ समयसापेक्ष राख्नर्ुपर्दछ । यसको अर्थ तपाईंको भौतिक शरीरलाई भनिएको होइन । वाहृय वातावरणहरुबाट प्रभावित नहुनुहोस्, चाहे ती प्रभावहरु जतिसुकै साना या ठूला होउन् । एउटा भनाई छ मानिसहरु प्रकृतिलाई जित्न सक्छन् । एउटा कुरा सधैं के याद राख भने जब तिमी हतारमा या अधर्ैय हुँदैनौ तब तिमीले सिक्नेछौं । यदि त्रि्रो हृदयले कठिनता र कैदलाई सहन सक्दछ भने तिमी जुनै समस्याहरुलाई पनि पार गर्न सक्छौ । साधना प्रकृयाको अवधिमा, अग्निपरीक्षा ठूलो होस.् या सानf]mेजाँचहरु धेरै हुन् या थोरै; र्सवप्रथम तिमी सदैव स्थिर र शान्त रहनर्ुपर्दछ, त्यसपश्चात, तिनीहरुलाई टुक्रयाउनु र समाधान गर्नुअघि सावधानीपर्ूवक विचार विमर्श गर्नुपर्दछ ।

मेरा शिष्यहरुले मानिसहरुसंग असल आत्मियता कायम गर्न र अरुसंगको सम्वन्ध सुधार गर्न सफल होऊन् भन्ने कामना छ । जव कुनै कुरा पक्षपाती हुन्छ, धैयवान् बन । आधिँहरु र सामुद्रिक छाललाई सहन सक, हावाहरु रोकिनेछन् र तुफानहरु शान्त हुनेछन् । सहने गर र तिमी सफल हुनेछौ र जे त्रि्रो हो त्यो तिमीले प्राप्त गर्नेछौ, यो ख्याल राख । नत्रभने, सबैकुराहरु वताससंगै उडेर जानेछन् ।

सावधानीपर्ूवक स्वयंको जाँच गर । एक आत्मसमिक्षक हृदय लेऊ र तिमी सम्पन्नता वा दुःख जेमा भएपनि आफ्ना कमजोरीका पक्षहरुको जाँच गर । के तिमी रीस उठ्दो प्रकृतीको छौ - के तिमी अधर्ैय छौ - के तिमी कठिनताहरु सहन सक्छौ - के तिमी प्रलोभन रोक्न सक्छौ - के तिमी अस्विकार ग्रहण गर्न सक्छौ - के तिमी दवाब थेग्न सक्छौ - जब तिमी त्रि्रा खराब गुणहरु बदल्नका लागि प्रतिवद्ध हुन्छौ, तब तिमी पहाड हिमाल जत्तिकै स्थिर, पानि जत्तिकै सद्गुणी, सन्त र महात्माहरु जस्तै विशाल हृदयको, चन्द्रमा जस्तै पवित्र र शान्त , बसन्तको घाम जस्तै न्यानो र मधुर वतास झैं आत्मिय हुनर्ुपर्दछ ।

उत्कृष्टमा उत्कृष्ट हुनका लागि तिमीले तितोमा पनि सबैभन्दा तितोको अनुभव गर्नुपर्छ । किन मानिसहरुलाई तितो मन पदेन - ती व्यक्तिहरु जो तितो अस्वीकार गर्दछन् उनीहरु असल भाग्यबाट वञ्चित हुन्छन् । तितोको अन्त्यमा मात्र गुलियोपन आँउछ । सहन सिक । सहनशीलता हुँदा मात्र तिमी बोधिसत्व बन्न सक्छौं । बोधिसत्व बन्न सहज छ; मात्र त्रि्रा मानविय दायित्वहरु पूरा गर । मानव जाति हठी छन्, उनीहरु आफ्नै मात्र मतलब गर्दछन् र अरुको ख्याल राख्दैनन् । उनीहरु सबैका आ-आफ्नै कमजोरी र स्वभावहरु हुन्छन् । जब आफूले सोचे अनुरुप कार्य हुदैन तब उनीहरु सजिलै रीसले उर्लन्छन् । जति ठूलो रीस भयो, त्यति नै ठूलो क्षती कलेजोमा हुन्छ । जब कलेजो नै खराब हुन्छ, अरु रोगहरुले पछ्याउँछन्, तिमी यस कुरामा सचेत हुनर्ुपर्दछ ।

साधनाको शुरुवातको समयमा तिमीले उत्साहपर्ूवक काम गर्नुपर्दछ, जब तिमी समस्याहरुको सामना गर्दछौ सकारात्मक र धर्ैयवान होऊ । सहनशीलताको साथ, तिमीमा सन्तपनसम्म पुग्ने आशा हुन्छ ।

एक सदाचारी व्यक्तिले आफ्नो आँशु बहाउनुभन्दा रगत बगाउँछ । तितो के हो भनेर जान्नका लागि तिमीले यसलाई तिमीले अनुभव गर्नुपर्दछ । एकपटक तिमीले यसलाई अनुभव गरिसकेपछि तितो चाख्नु भनेको के हो भनेर तिमीले बिर्सिसक्नेछौ, किनभने तिमी सागर र आकाश जतिकै सीमाहीन भइसक्नेछौ । तिमीले किन यस्ता दुःखहरुलाई झेलेर बस्ने -

"असहजतामा दिव्य मार्गलाई पर्ूण्ा गर ।"यदि तिमीले अनिच्छित र असहज परिस्थितिको सामना गर्दछौ, तब तिमी एक ताव अभ्यासकर्ता हौ भन्ने तिमीले सम्झनर्ुपर्दछ । तिमीले यस्ता असहजताहरु र कठीन समयलाई संर्घष्ा गरेर तोड्नर्ुपर्दछ;स्वयंलाई समयका तरङ्गहरुसंग बग्न र रहलिन नदेऊ । यदि यी कठिनताहरु पीडादायक छन् भने तिनीहरुमा अडिग होऊ र परास्त गर । अरुले जे सहन सक्दैनन त्यो सह र तिमीले पक्कै पनि सफलता प्राप्ति गर्नेछौ । यदि तिमीले समस्याहरुलाई सामना गर्दा पछाडि फक्र्यौ भने, तिमी जीवनको उच्च विन्दुसम्म पुग्न सक्दैनौ ।

जब मानिसहरुले तिमीलाई गालि गर्दछन्, तिमी रिसाउँदैनौ; जब उनीहरु अनुहार बिगारेर तिमीलाई हर्ेदछन्, तिमी उनीहरुलाई पहिले जस्तै व्यवहार गर । तब मात्र तिमीले पाकोपनको तह प्राप्त गरेको हुनेछ । तैपनि, यदि तिमी गल्ति गरिरहेका छौ भने, तिमी मानिसहरुका हाउभाउ पढ्न सक्ने हुनर्ुपर्दछ जसको कारण तिमी सहि तरिकाले व्यवहार गर्न सक्नेछौ । सहि तरिकाले व्यवहार गर्न सक्नु पनि प्राप्तिको एक तह हो ।

जब तिमी अफ्ठ्याराहरुलाई भिन्न तरिकाहरुले लिन्छौ, तिमीमा सहनशीलताको उच्च गुण हुन्छ । कहिले झुक्ने र कहिले आफ्नो अडान दिने भनेर जानि बुझिसकेपछि डर र चिन्ता उत्पन्न हुँदैन । अरुसंग अनुकुल भैदिनाले तिमीलाई असिमित हुन्छौ ।

वास्तविक सामर्थ्य के हो - वास्तविक सामर्थ्य भनेको आफ्नै दिमागलाई जित्न सक्नु, विनीत र नम्र हुनु हो । अरु जे गर्न सक्दैनन्, त्यो गर, अरु जे सहन सक्दैनन् त्यो सह । त्यसपश्चातमात्र त्रि्रो तावको साधना र अभ्यास सुधार हुनेछ ।

ताव सिकाईमा, छिट्टै नरिसाउने, शान्त र एकत्रित राख्दछौ । यो त्रि्रो दिमाग र सत्प्रकृतिको साधना गर्नाले अभ्यास गर्न सकिन्छ । यो मानव विचारलाई शुद्ध गराऊ, खराब स्वभाव र खराब बानिहरुलाई हटाऊ, र सत्स्वभावलाई पोषित गर । मानिसहरुको माझ र कामहरु गर्दा आत्मविश्वासलाई मजवुत गराऊ । जे सुकै परीक्षाहरु र गतिरोधहरु भएतापनि, गुनासाहरु र वादविवाद नगर । जब वादविवाद हुन्छ, सहि र गलतमा अल्भिmइन्छ । जब सहि र गलत आउँछ, यसले अन्तिममा लर्डाईंमा लैजान्छ । त्यसपछि सूनौलो मध्यता/मध्यमार्गको सिद्धान्तको अनुसरण हुदैन ।

Yesterday and Tomorrow

YESTERDAY, TODAY, TOMORROW

There are two days in every week about which we should not worry.
Two days which should be kept free from fear and apprehension.

One of these days is yesterday with its mistakes and cares,
Its faults and blunders, Its aches and pains.
Yesterday has passed forever beyond our control.
All the money in the world cannot bring back yesterday.
We cannot undo a single act we performed.
We cannot erase a single word we said. Yesterday is gone.

The other day we should not worry about is tomorrow.
With its possible adversities, Its burdens,
Its large promise and poor performance.
Tomorrow is also beyond our immediate control.
Tomorrow's Sun will rise, either in splendor or behind a mask of clouds,
but it will rise.
Until it does, we have no stake in tomorrow, for it is yet unborn.
This just leaves only one day . . . Today.
Any person can fight the battles of just one day.
It is only when you and I add the burdens of those two awful eternity's -
yesterday and tomorrow that we break down.
It is not the experience of today that drives people mad.
It is the remorse or bitterness for something which happened yesterday
and the dread of what tomorrow may bring.

Let us therefore live but one day at a time.

~ Author Unknown ~
(Possible author Jennifer Kritsch)

God's Coffee

A group of alumni, highly established in their careers, got together to visit their old university professor. Conversation soon turned into complaints about stress in work and life. Offering his guests coffee, the professor went to the kitchen and returned with a large pot of coffee and an assortment of cups - porcelain, plastic, glass, crystal, some plain looking, some expensive, some exquisite - telling them to help themselves to the coffee. When all the students had a cup of coffee in hand, the professor said: "If you noticed, all the nice looking expensive cups were taken up, leaving behind the plain and cheap ones. While it is normal for you to want only the best for yourselves, that is the source of your problems and stress. Be assured that the cup itself adds no quality to the coffee. In most cases it is just more expensive and in some cases even hides what we drink. What all of you really wanted was coffee, not the cup, but you consciously went for the best cups... And then you began eyeing each other's cups. Now consider this: Life is the coffee; the jobs, money and position in society are the cups. They are just tools to hold and contain Life, and the type of cup we have does not define, nor change the quality of Life we live. Sometimes, by concentrating only on the cup, we fail to enjoy the coffee God has provided us." God brews the coffee, not the cups.......... Enjoy your coffee! "The happiest people don't have the best of everything. They just make the best of everything." Live simply. Love generously. Care deeply. Speak kindly. Leave the rest to God.

Mother

She dreamed of you from the time she was a little girl cradling a baby doll in her arms. She always saw you playing around the little cottage in her childhood dreams.

She carried you in her body and you made her sick every morning for weeks and weeks. She bore you into the world through intense pain but when she heard you cry and saw your wrinkled face she forgot all about it and wept tears of joy.

She fed you at her breast and her whole world revolved around you. She stole into your room at night just to watch you sleep and she was sure you were the most beautiful child on earth. She set up through the night to bathe away the fever and at breakfast your dad said; "Sleep well, honey?" oblivious to the all-night vigil. She somehow always knew when you needed her, even in the middle of the night, and she came to your room and changed your bedding and made sure you were warm and dry.

She covered your ears and gave you your coat and checked your homework and made you practice the piano and set through all your ball games and recitals like they were the seventh game of the World Series and a debut at Carnegie Hall. She nagged you to brush your teeth with words of wisdom like; "Be true to your teeth or they will be false to you." She changed your diaper and cleaned up when you were sick and washed underwear no one else would touch without a chemical suit. And who do you think always cleaned the gunk out of the kitchen sink and bathtub drain?

She made sure you had the drumstick and your dad had the breast and acted like she preferred the wings. Her oatmeal cookies made you forget the beating you took from the neighborhood bully, or the slow rate of greeting card sales.

She listened to you and didn't laugh when others would have mocked you. She believed in you when you didn't believe in yourself and prayed for you even when you didn't think you needed it. She made you think you could do things you were sure you couldn't do. She was tough enough to call your bluff and discipline you and give you a sense of boundaries and the security that comes with it. She spanked you when "Spocking" was all the trend with lesser mothers. She knew when you needed a spanking or just a nap and she didn't always give you candy though she longed to indulge you.

She was always waiting when you came in late. When you complained about it, she pretended to be asleep the way you always did when you wanted her to carry you in from the car after a long trip.

She read the Bible to you and read the Bible in front of you and did what mothers have to do to make sure the family is faithful in church. She made your dad a much better man than he ever would have been without her. She mended clothes as a labor of love and it broke her heart to see how quickly you grew out of them. She knew you were only loaned to her from God and soon the house would fall silent again. She washed mountains of dishes and truckloads of laundry. She put up food on the hottest summer days and didn't complain.

Her most sincere prayers were the ones she sent heavenward in gratitude for you. She filled your home with fragrance and beauty and music. The smell or her perfume and fresh-cut flowers, bacon for breakfast and Sunday roast. Her eyes were bright and happy and full of life. She wept though, wept and worried a thousand times for you when no one ever knew.

She rose early on holidays so you could enjoy a festive meal and an enduring memory. She planned for days and worked for hours so that in a few minutes you could gulp it down and go watch football. You didn't always thank her or help her with the dishes, but those meals have been a cherished memory for years.

She baked you special treats just to watch you eat them. Something inside made her happier the more you ate (If you could see me you would know this made my mother a very happy woman).

She wore old dresses so you could have a new ball glove. She skipped vacations and second honeymoons so you could go to camp. She limited expenses for her hobbies so you could get your band instrument. She was happy with last year's fashion so you could have this years tennis shoes. She didn't abandon the family when your dad was insensitive to her needs. She took the blame for your failures and stood back and let your dad have the glory for your successes. And having done all these things and a thousand others that make mother a sacred word, she still felt she wasn't the mother she should have been.


© 2002, Ken Pierpont. All rights reserved.

Sutra of Hui Neng: Chapter 6: On Repentance

Once there was a big gathering of scholars and commoners from Guangzhou, Shao Zhou, and other places to wait upon the Patriarch to preach to them. Seeing this, the Patriarch mounted the pulpit and delivered the following address:--

In Buddhism, we should start from our Essence of Mind. At all times let us purify our own mind from one Ksana to another, tread the Path by our own efforts, realize our own Dharmakaya, realize the Buddha in our own mind, and deliver ourselves by a personal observance of Silas; then your visit will not have been in vain. Since all of you have come from afar, the fact of our meeting here shows that there is a good affinity between us. Now let us sit down in the Indian fashion, and I will give you the 'Formless' Repentence.

When they had sat down, the Patriarch continued:-- The first is the Sila Incense, which means that our mind is free from taints of misdeeds, evil jealousy, avarice, anger, spoliation, and hatred. The second is the Samadhi Incense, which means that our mind is unperturbed in all circumstances, favorable or unfavorable. The third is the Prajna Incense, which means that our mind is free from all impediments, that we constantly introspect our Essence of Mind with wisdom, that we refrain from doing all kinds of evil deeds, that although we do all kinds of good acts, yet we do not let our mind become attached to (the fruits) of such actions, and that we are respectful towards our superiors, considerate to our inferiors, and sympathetic to the destitute and the poor. The fourth is the Incense of Liberation, this means that our mind is in such an absolutely free state that it clings to nothing and concerns itself neither with good nor evil. The fifth is the Incense of 'Knowledge obtained on the Attainment of Liberation.' When our mind clings to neither good nor evil we should take care not to let it dwell upon vacuity, or remain in a state of inertia. Rather should we enlarge our study and broaden our knowledge, so that we can know our own mind, understand thoroughly the principles of Buddhism, be congenial to others in our dealings with them, get rid of the idea of 'self' and that of 'being', and realize that up to the time when we attain Bodhi the 'true nature' (or Essence of Mind) is always immutable. Such, then, is the Incense of 'Knowledge obtained on the Attainment of Liberation.' This five-fold Incense fumigates us from within, and we should not look for it from without.

Now I will give you the 'Formless' Repentance which will expiate our sins committed in our present, past, and future lives, and purify our Karmas of thought, word and deed.

Learned Audience, please follow me and repeat together what I say.

May we, disciples so and so, be always free from the taints of ignorance and delusion. We repent of all our sins and evil deeds committed under delusion or in ignorance. May they be expiated at once and may they never arise again.

May we be always free from the taints of arrogance and dishonesty (Sathya). We repent of all our arrogant behavior and dishonest dealings in the past. May they be expiated at once and may they never arise again.

May we be always free from the taints of envy and jealousy. We repent of all our sins and evil deeds committed in an envious or jealous spirit. May they be expiated at once and may they never arise again.

Learned Audience, this is what we call 'Formless Chan Hui' (repentance). Now what is the meaning of Chan and Hui (Ksamayati)? Chan refers to the repentance of past sins. To repent of all our past sins and evil deeds committed under delusion, ignorance, arrogance, dishonesty, jealousy, or envy, etc., so as to put an end to all of them is called Chan. Hui refers to that part of repentance concerning our future conduct. Having realized the nature of our transgression (we make a vow) that hereafter we will put an end to all kinds of evil committed under delusion, ignorance, arrogance, dishonesty, jealousy, or envy, and that we shall never sin again. This is Hui.

On account of ignorance and delusion, common people do not realize that in repentance they have not only to feel sorry for their past sins but also to refrain from sinning in the future. Since they take no heed of their future conduct they commit new sins before the past are expiated. How can we call this 'repentance'?

Learned Audience, having repented of our sins we will take the following four All-embracing Vows:--

We vow to deliver an infinite number of sentient beings of our mind. [7]
We vow to get rid of the innumerable defilements in our own mind.
We vow to learn the countless systems in Dharma of our Essence of Mind.
We vow to attain the Supreme Buddhahood of our Essence of Mind.

Learned Audience, all of us have now declared that we vow to deliver an infinite number of sentient beings; but what does that mean? It does not mean that I, Hui Neng, am going to deliver them. And who are these sentient beings within our mind? They are the delusive mind, the deceitful mind, the evil mind, and such like minds -- all these are sentient beings. Each of them has to deliver himself by means of his own Essence of Mind. Then the deliverance is genuine. Now, what does it mean to deliver oneself by one's own Essence of Mind? It means the deliverance of the ignorant, the delusive, and the vexatious beings within our own mind by means of Right Views. With the aid of Right Views and Prajna-Wisdom the barriers raised by these ignorant and delusive beings may be broken down; so that each of them is in a position to deliver himself by his own efforts. Let the fallacious be delivered by rightness; the deluded by enlightenment; the ignorant by wisdom; and the malevolent by benevolence. Such is genuine deliverance.

As to the vow, 'We vow to get rid of the innumerable evil passions in the mind,' it refers to the substitution of our unreliable and illusive thinking faculty by the Prajna-Wisdom of our Essence of Mind.

As to the vow, 'We vow to learn countless systems of Dharmas,' it may be remarked that there will be no true learning until we have seen face to face our Essence of Mind, and until we conform to the orthodox Dharma on all occasions.

As to the vow, 'We vow to attain Supreme Buddhahood,' when we are able to bend our mind to follow the true and orthodox Dharma on all occasions, and when Prajna always rises in our mind, so that we can hold aloof from enlightenment as well as from ignorance, and do away with truth as well as falsehood, then we may consider ourselves as having realized the Buddha-nature, or in other words, as having attained Buddhahood.

Learned Audience, we should always bear in mind that we are treading the Path; for thereby strength will be added to our vows. Now, since all of us have taken these four All-embracing Vows, let me teach you the 'Formless Three-fold Guidance':--

We take 'Enlightenment' as our Guide, because it is the culmination of both Punya (merit) and Prajna (wisdom).

We take 'Orthodoxy' (Dharma) as our Guide, because it is the best way to get rid of desire.

We take 'Purity' as our Guide, because it is the noblest quality of mankind.

Hereafter, let the Enlightened One be our teacher; on no account should we accept Mara (the personification of evil) or any heretic as our guide. This we should testify to ourselves by constantly appealing to the 'Three Gems' of our Essence of Mind, in which, Learned Audience, I advise you to take refuge. They are:--

Buddha, which stands for Enlightenment.
Dharma, which stands for Orthodoxy.
Sangha, (the Order) which stands for Purity.

To let our mind take refuge in 'Enlightenment', so that evil and delusive notions do not arise, desire decreases, discontent is unknown, and lust and greed no longer bind, this is the culmination of Punya and Prajna.

To let our mind take refuge in 'Orthodoxy' so that we are always free from wrong views (for without wrong views there would be no egotism, arrogance, or craving), this is the best way to get rid of desire.

To let our mind take refuge in 'Purity' so that no matter in what circumstances it may be it will not be contaminated by wearisome sense-objects, craving and desire, this is the noblest quality of mankind.

To practice the Threefold Guidance in the way above mentioned means to take refuge in oneself (i.e., in one's own Essence of Mind). Ignorant persons take the Threefold Guidance day and night but do not understand it. If they say they take refuge in Buddha, do they know where He is? Yet if they cannot see Buddha, how can they take refuge in Him? Does not such an assertion amount to a lie?

Learned Audience, each of you should consider and examine this point for yourself, and let not your energy be misapplied. The Sutra distinctly says that we should take refuge in the Buddha within ourselves; it does not suggest that we should take refuge in other Buddhas. (Moreover), if we do not take refuge in the Buddha within ourselves, there is no other place for us to retreat.

Having cleared up this point, let each of us take refuge in the 'Three Gems' within our mind. Within, we should control our mind; without, we should be respectful towards others -- this is the way to take refuge within ourselves.

Learned Audience, since all of you have taken the 'Three-fold Guidance' I am going to speak to you on the Trikaya (three 'bodies') of the Buddha of our Essence of Mind, so that you can see these three bodies and realize clearly the Essence of Mind. Please listen carefully and repeat this after me:--

With our physical body, we take refuge in the Pure Dharmakaya (Essence-body) of Buddha.
With our physical body, we take refuge in the Perfect Sambhogakaya (Manifestation body) of Buddha.
With our physical body, we take refuge in the Myriad Nirmanakaya (Incarnation-bodies) of Buddha.

Learned Audience, our physical body may be likened unto an inn (i.e., a temporary abode), so we cannot take refuge there. Within our Essence of Mind these Trikaya of Buddha are to be found, and they are common to everybody. Because the mind (of an ordinary man) labors under delusions, he knows not his own inner nature; and the result is that he ignores the Trikaya within himself, (erroneously believing) that they are to be sought from without. Please listen, and I will show you that within yourself you will find the Trikaya which, being the manifestation of the Essence of Mind, are not to be sought from without.

Now, what is the Pure Dharmakaya? Our Essence of Mind is intrinsically pure; all things are only its manifestations, and good deeds and evil deeds are only the result of good thoughts and evil thoughts respectively. Thus, within the Essence of Mind all things (are intrinsically pure), like the azure of the sky and the radiance of the sun and the moon which, when obscured by passing clouds, may appear as if their brightness has been dimmed; but as soon as the clouds are blown way, brightness reappears and all objects are fully illuminated. Learned Audience, our evil habits may be likened unto the clouds; while sagacity and wisdom (Prajna), are the sun and moon respectively. When we attach ourselves to outer objects, our Essence of Mind is clouded by wanton thoughts which prevent our Sagacity and Wisdom from sending forth their light. But should we be fortunate enough to find learned and pious teachers to make known to us the Orthodox Dharma, then we may with our own efforts do away with ignorance and delusion, so that we are enlightened both within and without, and the (true nature) of all things manifests itself within our Essence of Mind. This is what happens to those who have seen face to face the Essence of Mind, and this is what is called the Pure Dharmakaya of Buddha.

Learned Audience, to take refuge in a true Buddha is to take refuge in our own Essence of Mind. He who does so should remove from his Essence of Mind the evil mind, the jealous mind, the flattering and crooked mind, egotism, deceit and falsehood, contemptuousness, snobbishness, fallacious views, arrogance, and all other evils that may arise at any time. To take refuge in ourself is to be constantly on the alert for our own mistakes, and to refrain from criticism of others' merits or faults. He who is humble and meek on all occasions and is polite to everybody has thoroughly realized his Essence of Mind, so thoroughly that his Path is free from further obstacles. This is the way to take refuge in ourself.

What is the Perfect Sambhogakaya? Let us take the illustration of a lamp. Even as the light of a lamp can break up darkness which has been there for a thousand years, so a spark of Wisdom can do away with ignorance which has lasted for ages. We need not bother about the past, for the past is gone and irrecoverable. What demands our attention is the future; so let our thoughts from Ksana to Ksana be clear and round, and let use see face to face our Essence of Mind. Good and evil are opposite to each other, but their quintessence cannot be dualistic. This non-dualistic nature is called the true nature (i.e., the absolute reality) which can neither be contaminated by evil nor affected by good. This is what is called the Sambhogakaya of Buddha.

One single evil thought from our Essence of Mind will spoil the good merits accumulated in aeons of time, while a good thought from that same source can expiate all our sins, though they are as many as the grains of sand in the Ganges. To realize our own Essence of Mind from Ksana to Ksana without intermission until we attain Supreme Enlightenment, so that we are perpetually in a state of Right Mindfulness, is the Sambhogakaya.

Now, what is the Myriad Nirmanakaya? When we subject ourselves to the least discrimination of particularization, transformation takes place; otherwise, all things remain as void as space, as they inherently are. By dwelling our mind on evil things, hell arises. By dwelling our mind on good acts, paradise appears. Dragons and snakes are the transformation of venomous hatred, while Bodhisattvas are mercy personified. The upper regions are Prajna crystallized, while the underworld is only another form assumed by ignorance and infatuation. Numerous indeed are the transformations of the Essence of Mind! People under delusion awake not and understand not; always they bend their minds on evil, and as a rule practice evil. But should they turn their minds from evil to righteousness, even for a moment, Prajna would instantly arise. This is what is called the Nirmanakaya of the Buddha of the Essence of Mind.

Learned Audience, the Dharmakaya is intrinsically self-sufficient. To see face to face from Ksana to Ksana our own Essence of Mind is the Sambhogakaya of Buddha. To dwell our mind on the Sambhogakaya (so that Wisdom or Prajna arises) is the Nirmanakaya. To attain enlightenment by our own efforts and to practice by ourself the goodness inherent in our Essence of Mind is a genuine case of 'Taking Refuge'. Our physical body, consisting of flesh and skin, etc., is nothing more than a tenement, (for temporary use only), so we do not take refuge therein. But let us realize the Trikaya of our Essence of Mind, and we shall know the Buddha of our Essence of Mind.

I have a 'Formless' stanza, the reciting and practicing of which will at once dispel the delusions and expiate the sins accumulated in numerous Kalpas. This is the stanza:--

People under delusion accumulate tainted merits but do not tread the Path.
They are under the impression that to accumulate merits and to tread the Path are one and the same thing.
Though their merits for alms-giving and offerings are infinite,
(They do not realize that) the ultimate source of sin lies in the three poisonous elements (i.e., greed, anger and illusion) within their own mind.
They expect to expiate their sins by accumulating merit
Without knowing that felicities obtained in future lives have nothing to do with the expiation of sins.
Why not get rid of the sin within our own mind,
For this is true repentance (within our Essence of Mind)?
(A sinner) who realizes suddenly what constitutes true repentance according to the Mahayana School,
And who ceases from doing evil and practices righteousness is free from sin.
A treader of the Path who keeps a constant watch on his Essence of Mind
May be classified in the same group as the various Buddhas.
Our Patriarchs transmitted no other system of Law but this 'Sudden' one.
May all followers of it see face to face their Essence of Mind and be at once with the Buddhas.
If you are going to look for Dharmakaya
See it above Dharmalaksana (phenomena), and then your Mind will be pure.
Exert yourself in order to see face to face the Essence of Mind and relax not,
For death may come suddenly and put an abrupt end to your earthly existence.
Those who understand the Mahayana teaching and are thus able to realize the Essence of Mind
Should reverently put their palms together (as a sign of respect) and fervently seek for the Dharmakaya.

The Patriarch then added:--

practice. Should you realize your Essence of Mind after reciting it, you may consider yourself to be always in my presence, though actually you are a thousand miles away, but should you be unable to do so, then, though we are face to face, we are really a thousand miles apart. In that case, what is the use of taking the trouble to come here from so far away? Take good care of yourselves. Good-bye.

The whole assembly, after hearing what the Patriarch had said, became enlightened. In a very happy mood, they accepted his teaching and put it into practice.

Don't Judge too quickly..

A man and his Sons

There was a man who had four sons. He wanted his sons to learn not to judge things too quickly. So he sent them each on a quest, in turn, to go and look at a pear tree that was a great distance away.

The first son went in the winter, the second in the spring, the third in summer and the fourth son in the fall.

When they had all gone and come back, he called them together to describe what they had seen.

The first son said that the tree was ugly, bent and twisted.

The second son said, no, that it was covered with green buds and full of promise.

The third son disagreed; he said it was laden with blossoms that smelled so sweet and looked so beautiful. It was the most graceful thing he had ever seen.

The last son disagreed with all of them. He said it was ripe and drooping with fruit - full of life and fulfillment.

The man then explained to his sons that they were all right, because they had each seen but only one season in the tree's life.

He told them that you cannot judge a tree, or a person by only one season, and that the essence of who they are and the pleasure, joy, and love that comes from that life can only be measured at the end, when all the seasons are up.

Sutra of Hui Neng: Chapter 3: Questions and Answers

One day Prefect Wei entertained the Patriarch and asked him to preach to a big gathering. At the end of the feast, Prefect Wei asked him to mount the pulpit (to which the Patriarch consented). After bowing twice reverently, in company with other officials, scholars, and commoners, Prefect Wei said, "I have heard what Your Holiness preached. It is really so deep that it is beyond our mind and speech, and I have certain doubts which I hope you will clear up for me." "If you have any doubts," replied the Patriarch, "please ask, and I will explain."

"What you preach are the fundamental principles taught by Bodhidharma, are they not?" "Yes," replied the Patriarch. "I was told," said Prefect Wei, "that at Bodhidharma's first interview with Emperor Wu of Liang he was asked what merits the Emperor would get for the work of his life in building temples, allowing new monks to be ordained (royal consent was necessary at that time), giving alms and entertaining the Order; and his reply was that these would bring no merits at all. Now, I cannot understand why he gave such an answer. Will you please explain."

"These would bring no merits," replied the Patriarch. "Don't doubt the words of the Sage. Emperor Wu's mind was under an erroneous impression, and he did not know the orthodox teaching. Such deeds as building temples, allowing new monks to be ordained, giving alms and entertaining the Order will bring you only felicities, which should not be taken for merits. Merits are to be found within the Dharmakaya, and they have nothing to do with practices for attaining felicities."

The Patriarch went on, "Realization of the Essence of Mind is Gong (good deserts), and equality is De (good quality). When our mental activity works without any impediment, so that we are in a position to know constantly the true state and the mysterious functioning of our own mind, we are said to have acquired Gong De (merits). Within, to keep the mind in a humble mood is Gong; and without, to behave oneself according to propriety is De. That all things are the manifestation of the Essence of Mind is Gong, and that the quintessence of mind is free from idle thoughts is De. Not to go astray from the Essence of Mind is , and not to pollute the mind in using it is De. If you seek for merits within the Dharmakaya, and do what I have just said, what you acquire will be real merits. He who works for merits does not slight others; and on all occasions he treats everybody with respect. He who is in the habit of looking down upon others has not got rid of the erroneous idea of a self, which indicates his lack of Gong. Because of his egotism and his habitual contempt for all others, he knows not the real Essence of Mind; and this shows his lack of De. Learned Audience, when our mental activity works without interruption, then it is Gong; and when our mind functions in a straightforward manner, then it is De. To train our own mind is Gong, and to train our own body is De. Learned Audience, merits should be sought within the Essence of Mind and they cannot be acquired by almsgiving, entertaining the monks, etc. We should therefore distinguish between felicities and merits. There is nothing wrong in what our Patriarch said. It is Emperor Wu himself who did not know the true way."

Prefect Wei then asked the next question, "I notice that it is a common practice for monks and laymen to recite the name of Amitabha with the hope of being born in the Pure Land of the West. To clear up my doubts, will you please tell me whether it is possible for them to be born there or not."

"Listen to me carefully, Sir," replied the Patriarch, "and I will explain. According to the Sutra spoken by the Bhagavat in Shravasti City for leading people to the Pure Land of the West, it is quite clear that the Pure Land is not far from here, for the distance in mileage is 108,000, which really represents the 'ten evils' and 'eight errors' within us. To those of inferior mentality certainly it is far away, but to superior men we may say that it is quite near. Although the Dharma is uniform, men vary in their mentality. Because they differ from one another in their degree of enlightenment or ignorance, therefore some understand the Law quicker than others. While ignorant men recite the name of Amitabha and pray to be born in the Pure Land, the enlightened purify their mind, for, as the Buddha said, 'When the mind is pure, the Buddha Land is simultaneously pure.'

"Although you are a native of the East, if your mind is pure you are sinless. One the other hand, even if you were a native of the West an impure mind could not free you from sin, When the people of the East commit a sin, they recite the name of Amitabha and pray to be born in the West; but in the case of sinners who are natives of the West, where should they pray to be born? Ordinary men and ignorant people understand neither the Essence of Mind nor the Pure Land within themselves, so they wish to be born in the East or the West. But to the enlightened everywhere is the same. As the Buddha said, 'No matter where they happen to be, they are always happy and comfortable.'

"Sir, if your mind is free from evil the West is not far from here; but difficult indeed it would be for one whose heart is impure to be born there by invoking Amitabha!

"Now, I advise you, Learned Audience, first to do away with the 'ten evils'; then we shall have travelled one hundred thousand miles. For the next step, do away with the 'eight errors', and this will mean another eight thousand miles traversed. If we can realize the Essence of Mind at all times and behave in a straightforward manner on all occasions, in the twinkling of an eye we may reach the Pure Land and there see Amitabha.

"If you only put into practice the ten good deeds, there would be no necessity for you to be born there. On the other hand, if you do not do away with the 'ten evils' in your mind, which Buddha will take you there? If you understand the Birthless Doctrine (which puts an end to the cycle of birth and death) of the 'Sudden' School, it takes you only a moment to see the West. If you do not understand, how can you reach there by reciting the name of Amitabha, as the distance is so far?

"Now, how would you like it if I were to shift the Pure Land to your presence this very moment, so that all of you might see it?" The congregation made obeisance and replied, "If we might see the Pure Land here there would be no necessity for us to desire to be born there. Will Your Holiness kindly let us see it by having it removed here."

The Patriarch said, "Sirs, this physical body of ours is a city. Our eyes, ears, nose and tongue are the gates. There are five external gates, while the internal one is ideation. The mind is the ground. The Essence of Mind is the King who lives in the domain of the mind. While the Essence of Mind is in, the King is in, and our body and mind exist. When the Essence of Mind is out, there is no King and our body and mind decay. We should work for Buddhahood within the Essence of Mind, and we should not look for it apart from ourselves. He who is kept in ignorance of his Essence of Mind is an ordinary being. He who is enlightened in his Essence of Mind is a Buddha. To be merciful is Avalokitesvara (one of the two principal Bodhisattvas of the Pure Land). To take pleasure in almsgiving is Mahasthama (the other Bodhisattva). Competence for a pure life is Sakyamuni (one of the titles of Gautama Buddha). Equality and straightforwardness is Amitabha. The idea of a self or that of a being is Mount Meru. A depraved mind is the ocean. Klesa (defilement) is the billow. Wickedness is the evil dragon. Falsehood is the devil. The wearisome sense objects are the aquatic animals. Greed and hatred are the hells. Ignorance and infatuation are the brutes.

"Learned Audience, if you constantly perform the ten good deeds, paradise will appear to you at once. When you get rid of the idea of a self and that of a being, Mount Meru will topple. When the mind is no longer depraved, the ocean (of existence) will be dried up. When you are free from klesa, billows and waves (of the ocean of existence) will calm down. When wickedness is alien to you, fish and evil dragons will die out.

"Within the domain of our mind, there is a Tathagata of Enlightenment who sends forth a powerful light which illumines externally the six gates (of sensation) and purifies them. This light is strong enough to pierce through the six Kama Heavens (heavens of desire); and when it is turned inwardly it eliminates at once the three poisonous elements, purges away our sins which might lead us to the hells or other evil realms, and enlightens us thoroughly within and without, so that we are no different from those born in the Pure Land of the West. Now, if we do not train ourselves up to this standard, how can we reach the Pure Land?"

Having heard what the Patriarch said, the congregation knew their Essence of Mind very clearly. They made obeisance and exclaimed in one voice, "Well done!" They also chanted, "May all the sentient beings of this Universe who have heard this sermon at once understand it intuitively."

The Patriarch added, "Learned Audience, those who wish to train themselves (spiritually) may do so at home. It is quite unnecessary for them to stay in monasteries. Those who train themselves at home may be likened unto a native of the East who is kind-hearted, while those who stay in monasteries but neglect their work differ not from a native of the West who is evil in heart. So far as the mind is pure, it is the 'Western Pure Land of one's own Essence of Mind'."

Prefect Wei asked, "How should we train ourselves at home? Will you please teach us."

The Patriarch replied, "I will give you a 'formless' stanza. If you put its teaching into practice you will be in the same position as those who live with me permanently. On the other hand, if you do not practice it, what progress can you make in the spiritual path, even though you cut your hair and leave home for good (i.e., join the Order)? The stanza reads:--

For a fair mind, observation of precepts (Sila) is unnecessary.

For straightforward behavior, practice in Dhyana (contemplation) may be dispensed with.

On the principle of gratefulness, we support our parents and serve them filially.

On the principle of righteousness, the superior and the inferior stand for each other (in time of need).

On the principle of mutual desire to please, the senior and junior are on affectionate terms.

On the principle of forbearance, we do not quarrel even in the midst of a hostile crowd.

If we can persevere till fire can be obtained through rubbing a piece of wood,

Then the red lotus (the Buddha-nature) will shoot out from the black mire (the unenlightened state).

That which is of bitter taste is bound to be good medicine.

That which sounds unpleasant to the ear is certainly frank advice.

By amending our mistakes, we get wisdom.

By defending our faults, we betray an unsound mind.

In our daily life we should always practice altruism,

But Buddhahood is not to be attained by giving away money as charity. Bodhi is to be found within our own mind,

And there is no necessity to look for mysticism from without.

Hearers of this stanza who put its teaching into actual practice

Will find paradise in their very presence.

The Patriarch added, "Learned Audience, all of you should put into practice what is taught in this stanza, so that you can realize the Essence of Mind and attain Buddhahood directly. The Dharma waits for no one. I am going back to Cai Xi, so the assembly may now break up. If you have any questions, you may come there to put them."

At this juncture Prefect Wei, the government officials, pious men, and devout ladies who were present were all enlightened. Faithfully they accepted the teaching and put it into practice.

Sutra of Hui Neng: Chapter 2: On Prajna

Next day Prefect Wei asked the Patriarch to give another address. Thereupon, having taken his seat and asked the assembly to purify their mind collectively, and to recite the 'Maha Prajnaparamita' Sutra, he gave the following address: --

Learned Audience, the Wisdom of Enlightenment is inherent in every one of us. It is because of the delusion under which our mind works that we fail to realize it ourselves, and that we have to seek the advice and the guidance of enlightened ones before we can know our own Essence of Mind. You should know that so far as Buddha-nature is concerned, there is no difference between an enlightened man and an ignorant one. What makes the difference is that one realizes it, while the other is ignorant of it. Now, let me talk to you about Maha Prajnaparamita, so that each of you can attain wisdom.

Learned Audience, those who recite the word 'Prajna' the whole day long do not seem to know that Prajna is inherent in their own nature. But mere talking on food will not appease hunger, and this is exactly the case with these people. We might talk on Sunyata (the Void) for myriads of kalpas, but talking alone will not enable us to realize the Essence of Mind, and it serves no purpose in the end.

The word 'Mahaprajnaparamita' is Sanskrit, and means 'great wisdom to reach the opposite shore' (of the sea of existence). What we have to do is to put it into practice with our mind; whether we recite it or not does not matter. Mere reciting it without mental practice may be likened to a phantasm, a magical delusion, a flash of lightning or a dewdrop. On the other hand, if we do both, then our mind will be in accord with what we repeat orally. Our very nature is Buddha, and apart from this nature there is no other Buddha.

What is Maha? It means 'Great'. The capacity of the mind is as great as that of space. It is infinite, neither round nor square, neither great nor small, neither green nor yellow, neither red nor white, neither above nor below, neither long nor short, neither angry nor happy, neither right nor wrong, neither good nor evil, neither first nor last. All Buddha Ksetras (lands) are as void as space. Intrinsically our transcendental nature is void and not a single Dharma can be attained. It is the same with the Essence of Mind, which is a state of 'Absolute Void' (i.e., the voidness of non-void).

Learned Audience, when you hear me talk about the Void, do not at once fall into the idea of vacuity, (because this involves the heresy of the doctrine of annihilation). It is of the utmost importance that we should not fall into this idea, because when a man sits quietly and keeps his mind blank he will abide in a state of 'Voidness of Indifference'.

Learned Audience, the illimitable Void of the universe is capable of holding myriads of things of various shape and form, such as the sun, the moon, stars, mountains, rivers, men, Dharmas pertaining to goodness or badness, deva planes, hells, great oceans, and all the mountains of the Mahameru. Space takes in all of these, and so does the voidness of our nature. We say that the Essence of Mind is great because it embraces all things, since all things are within our nature. When we see the goodness or the badness of other people we are not attracted by it, nor repelled by it, nor attached to it; so that our attitude of mind is as void as space. In this way, we say our mind is great. Therefore we call it 'Maha'.

Learned Audience, what the ignorant merely talk about, wise men put into actual practice with their mind. There is also a class of foolish people who sit quietly and try to keep their mind blank. They refrain from thinking of anything and call themselves 'great'. On account of their heretical view we can hardly talk to them.

Learned Audience, you should know that the mind is very great in capacity, since it pervades the whole Dharmadhatu (the sphere of the Law, i.e.,the Universe). When we use it, we can know something of everything, and when we use it to its full capacity we shall know all. All in one and one in all. When our mind works without hindrance, and is at liberty to 'come' or to 'go', then it is in a state of 'Prajna'.

Learned Audience, all Prajna comes from the Essence of Mind and not from an exterior source. Have no mistaken notion about that. This is called 'Self-use of the True Nature'. Once the Tathata (Suchness, the Essence of Mind) is known, one will be free from delusion forever.

Since the scope of the mind is for great objects, we should not practice such trivial acts (as sitting quietly with a blank mind). Do not talk about the 'Void' all day without practicing it in the mind. One who does this may be likened to a self-styled king who is really a commoner. Prajna can never be attained in this way, and those who behave like this are not my disciples.

Learned Audience, what is Prajna? It means 'Wisdom'. If at all times and at all places we steadily keep our thought free from foolish desire, and act wisely on all occasions, then we are practicing Prajna. One foolish notion is enough to shut off Prajna, while one wise thought will bring it forth again. People in ignorance or under delusion do not see it; they talk about it with their tongues, but in their mind they remain ignorant. They are always saying that they practice Prajna, and they talk incessantly on 'Vacuity'; but they do not know the 'Absolute Void'. 'The Heart of Wisdom' is Prajna, which has neither form nor characteristic. If we interpret it in this way, then indeed it is the wisdom of Prajna.

What is Paramita? It is a Sanskrit word, meaning 'to the opposite shore'. Figuratively, it means 'above existence and non-existence'. By clinging to sense objects, existence or non-existence arises like the up and down of the billowy sea, and such a state is called metaphorically 'this shore'; while by non-attachment a state above existence and non-existence, like smoothly running water is attained, and this is called 'the opposite shore'. This is why it is called 'Paramita'.

Learned Audience, people under illusion recite the 'Mahaprajnaparamita' with their tongues, and while they are reciting it, erroneous and evil thoughts arise. But if they put it into practice unremittingly, they realize its 'true nature'. To know this Dharma is to know the Dharma of Prajna, and to practice this is to practice Prajna. He who does not practice it is an ordinary man. He who directs his mind to practice it even for one moment is the equal of Buddha.

For ordinary man is Buddha, and Klesa (defilement) is Bodhi (enlightenment). A foolish passing thought makes one an ordinary man, while an enlightened second thought makes one a Buddha. A passing thought that clings to sense-objects is Klesa, while a second thought that frees one from attachment is Bodhi.

Learned Audience, the Mahaprajnaparamita is the most exalted, the supreme, and the foremost. It neither stays, nor goes, nor comes. By means of it Buddhas of the present, the past, and the future generations attain Buddhahood. We should use this great wisdom to break up the five Skandhas [1] for to follow such practice ensures the attainment of Buddhahood. The three poisonous elements (greed, hatred and illusion) will then be turned into Sila (good conduct), Samadhi and Prajna.

Learned Audience, in this system of mine one Prajna produces eight-four thousand ways of wisdom, since there are that number of 'defilements' for us to cope with; but when one is free from defilements, wisdom reveals itself, and will not be separated from the Essence of Mind. Those who understand this Dharma will be free from idle thoughts. To be free from being infatuated by one particular thought, from clinging to desire, and from falsehood; to put one's own essence of Tathata into operation; to use Prajna for contemplation, and to take an attitude of neither indifference nor attachment towards all things - this is what is meant by realizing one's own Essence of Mind for the attainment of Buddhahood.

Learned Audience, if you wish to penetrate the deepest mystery of the Dharmadhatu and the Samadhi of Prajna, you should practice Prajna by reciting and studying the Vajracchedika (The Diamond) Sutra, which will enable you to realize the Essence of Mind. You should know that the merit for studying this Sutra, as distinctly set forth in the text, is immeasurable and illimitable, and cannot be enumerated in details. This Sutra belongs to the highest School of Buddhism, and the Lord Buddha delivered it specially for the very wise and quick-witted. If the less wise and the slow-witted should hear about it they would doubt its credibility. Why? For example, if it rained in Jambudvipa (the Southern Continent), through the miracle of the celestial Naga, cities, towns, and villages would drift about in the flood as if they were only leaves of the date tree. But should it rain in the great ocean the level of the sea as a whole would not be affected by it. When Mahayanists hear about the Vajracchedika their minds become enlightened; they know that Prajna is immanent in their Essence of Mind and that they need not rely on scriptural authority, since they can make use of their own wisdom by constant practice of contemplation.

The Prajna immanent in the Essence of Mind of every one may be likened to the rain, the moisture of which refreshes every living thing, trees and plants as well as sentient beings. When rivers and streams reach the sea, the water carried by them merges into one body; this is another analogy. Learned Audience, when rain comes in a deluge, plants which are not deep-rooted are washed away, and eventually they succumb. This is the case with the slow-witted, when they hear about the teaching of the 'Sudden' School. The Prajna immanent in them is exactly the same as that in the very wise man, but they fail to enlighten themselves when the Dharma is made known to them. Why? Because they are thickly veiled by erroneous views and deep-rooted defilements, in the same way as the sun may be thickly veiled by a cloud and unable to show his light until the wind blows the cloud away.

Prajna does not vary with different persons; what makes the difference is whether one's mind is enlightened or deluded. He who does not know his own Essence of Mind, and is under the delusion that Buddhahood can be attained by outward religious rites is called the slow-witted. He who knows the teaching of the 'Sudden' School and attaches no importance to rituals, and whose mind functions always under right views, so that he is absolutely free from defilements or contaminations, is said to have known his Essence of Mind.

Learned Audience, the mind should be framed in such a way that it will be independent of external or internal objects, at liberty to come or go, free from attachment and thoroughly enlightened without the least beclouding. He who is able to do this is of the same standard required by the Sutras of the Prajna School.

Learned Audience, all Sutras and Scriptures of the Mahayana and Hinayana Schools, as well as the twelve sections of the canonical writings, were provided to suit the different needs and temperaments of various people. It is upon the principle that Prajna is latent in every man that the doctrines expounded in these books are established. If there were no human beings, there would be no Dharmas; hence we know that all Dharmas are made for men, and that all Sutras owe their existence to the preachers. Since some men are wise, the so-called superior men, and some are ignorant, the so-called inferior men, the wise preach to the ignorant when the latter ask them to do so. Through this the ignorant may attain sudden enlightenment, and their mind thereby becomes illuminated. Then they are no longer different from the wise men.

Learned Audience, without enlightenment there would be no difference between a Buddha and other living beings; while a gleam of enlightenment is enough to make any living being the equal of a Buddha. Since all Dharmas are immanent in our mind there is no reason why we should not realize intuitively the real nature of Tathata (Suchness). The Bodhisattva Sila Sutra says, "Our Essence of Mind is intrinsically pure, and if we knew our mind and realized what our nature is, all of us would attain Buddhahood." As the Vimalakirti Nirdesa Sutra says, "At once they become enlightened and regain their own mind."

Learned Audience, when the Fifth Patriarch preached to me I became enlightened immediately after he had spoken, and spontaneously realized the real nature of Tathata. For this reason it is my particular object to propagate the teaching of this 'Sudden' School, so that learners may find Bodhi at once and realize their true nature by introspection of mind.

Should they fail to enlighten themselves, they should ask the pious and learned Buddhists who understand the teaching of the Highest School to show them the right way. It is an exalted position, the office of a pious and learned Buddhist who guides others to realize the Essence of Mind. Through his assistance one may be initiated into all meritorious Dharmas. The wisdom of the past, the present and the future Buddhas as well as the teachings of the twelve sections of the Canon are immanent in our mind; but in case we fail to enlighten ourselves, we have to seek the guidance of the pious and learned ones. On the other hand, those who enlighten themselves need no extraneous help. It is wrong to insist upon the idea that without the advice of the pious and learned we cannot obtain liberation. Why? Because it is by our innate wisdom that we enlighten ourselves, and even the extraneous help and instructions of a pious and learned friend would be of no use if we were deluded by false doctrines and erroneous views. Should we introspect our mind with real Prajna, all erroneous views would be vanquished in a moment, and as soon as we know the Essence of Mind we arrive immediately at the Buddha stage.

Learned Audience, when we use Prajna for introspection we are illumined within and without, and in a position to know our own mind. To know our mind is to obtain liberation. To obtain liberation is to attain Samadhi of Prajna, which is 'thoughtlessness'. What is 'thoughtlessness'? 'Thoughtlessness' is to see and to know all Dharmas (things) with a mind free from attachment. When in use it pervades everywhere, and yet it sticks nowhere. What we have to do is to purify our mind so that the six Vijnanas (aspects of consciousness), in passing through the six gates (sense organs) will neither be defiled by nor attached to the six sense-objects. When our mind works freely without any hindrance, and is at liberty to 'come' or to 'go', we attain Samadhi of Prajna, or liberation. Such a state is called the function of 'thoughtlessness'. But to refrain from thinking of anything, so that all thoughts are suppressed, is to be Dharma-ridden, and this is an erroneous view.

Learned Audience, those who understand the way of 'thoughtlessness' will know everything, will have the experience all Buddhas have had, and attain Buddhahood. In the future, if an initiate of my School should make a vow in company with his fellow-disciples to devote his whole life without retrogression to the practice of the teachings of this 'Sudden' School, in the same spirit as that for serving Buddha, he would reach without failure the Path of Holiness. (To the right men) he should transmit from heart to heart the instructions handed down from one Patriarch to another; and no attempt should be made to conceal the orthodox teaching. To those who belong to other schools, and whose views and objects are different from ours, the Dharma should not be transmitted, since it will be anything but good for them. This step is taken lest ignorant persons who cannot understand our system should make slanderous remarks about it and thereby annihilate their seed of Buddha-nature for hundreds of Kalpas and thousands of incarnations. Learned Audience, I have a 'formless' stanza for you all to recite. Both laity and monks should put its teaching into practice, without which it would be useless to remember my words alone. Listen to this stanza:--

A master of the Buddhist Canon as well as of the teaching of the Dhyana School

May be likened unto the blazing sun sitting high in his meridian tower.

Such a man would teach nothing but the Dharma for realizing the Essence of Mind,

And his object in coming to this world would be to vanquish the heretical sects.

We can hardly classify the Dharmas into 'Sudden' and 'Gradual',

But some men will attain enlightenment much quicker than others.

For example, this system for realizing the Essence of Mind

Is above the comprehension of the ignorant.

We may explain it in ten thousand ways,

But all those explanations may be traced back to one principle.

To illumine our gloomy tabernacle, which is stained by defilement,

We should constantly set up the Light of Wisdom.

Erroneous views keep us in defilement

While right views remove us from it,

But when we are in a position to discard both of them

We are then absolutely pure.

Bodhi is immanent in our Essence of Mind,

An attempt to look for it elsewhere is erroneous.

Within our impure mind the pure one is to be found,

And once our mind is set right, we are free from the three kinds of beclouding (defilement, evil karma, and expiation in evil realms of existence).

If we are treading the Path of Enlightenment

We need not be worried by stumbling-blocks.

Provided we keep a constant eye on our own faults

We cannot go astray from the right path.

Since every species of life has its own way of salvation

They will not interfere with or be antagonistic to one another.

But if we leave our own path and seek some other way of salvation

We shall not find it,

And though we plod on till death overtakes us

We shall find only penitence in the end.

If you wish to find the true way

Right action will lead you to it directly;

But if you do not strive for Buddhahood

You will grope in the dark and never find it.

He who treads the Path in earnest

Sees not the mistakes of the world;

If we find fault with others

We ourselves are also in the wrong.

When other people are in the wrong, we should ignore it,

For it is wrong for us to find fault.

By getting rid of the habit of fault-finding

We cut off a source of defilement.

When neither hatred nor love disturb our mind

Serenely we sleep.

Those who intend to be the teachers of others

Should themselves be skilled in the various expedients which lead others to enlightenment.

When the disciple is free from all doubts

It indicates that his Essence of Mind has been found.

The Kingdom of Buddha is in this world,

Within which enlightenment is to be sought.

To seek enlightenment by separating from this world

Is as absurd as to search for a rabbit's horn.

Right views are called 'transcendental';

Erroneous views are called 'worldly'.

When all views, right or erroneous, are discarded

Then the essence of Bodhi appears.

This stanza is for the 'Sudden' School.

It is also called the 'Big Ship of Dharma' (for sailing across the ocean of existence).

Kalpa after Kalpa a man may be under delusion,

But once enlightened it takes him only a moment to attain Buddhahood.

Before conclusion, the Patriarch added, "Now, in this Ta Fan Temple, I have addressed you on the teaching of the 'Sudden' School. May all sentient beings of the Dharmadhatu instantly understand the Law and attain Buddhahood."

After hearing what the Patriarch said, the Prefect Wei, government officials, Taoists and laymen were all enlightened. They made obeisance in a body and exclaimed unanimously, "Well done! Well done! Who would have expected that a Buddha was born in Guangdong?"