A Classic Zen text written in the 8th century by Hui Hai. He was a student of Ma-tsu and from the same line as Hui Neng, Huang Po and Rinzai (Lin-chi).
Ajahn Sumedho urges us to trust in awareness and find out for ourselves what it is to experience genuine liberation from mental anguish and suffering.
The Short Prajnaparamita Texts were composed in India between 100 BC and AD 600. They contain some of the most well known Buddhist texts such as The Perfection of Wisdom in 700 Lines, The Heart Sutra, and The Diamond Sutra.
Trevor Leggett points to the truth beyond words, beyond explanations and methods.
An easy to follow guide to Buddhist meditation.
Meditations and exercises to help us understand karma and rebirth and to live from the unborn moment.
Stories, parables, and examples pointing to the spiritual implications of practical events in daily life.
Modern practical teachings from an American monk living within one of the oldest Buddhist traditions.
A man vaguely interested in yoga, but who could not bring himself to go under a teacher, used sometimes to repeat the sacred word ‘Om’ when he was drunk.
A friend who did actually practise yoga told him it was a mistake to do this.
‘Why?’ he said defiantly, ‘Surely it is better to say the sacred Name, even if one is a bit drunk, than not to say it at all.’
No, his friend told him. You would be like a man who has been told that to cure his diabetes he should avoid sweet things, and take some insulin every day. Now if he takes the insulin, and at the same time eats a sweet to take his mind off the initial discomfort of the little prick of the needle, then he is nullifying the effect of the medicine he needs. (more…)
I would like begin by reading a quote from Hubert Benoit, a French doctor who, amongst other things, studied, practised and experimented with Zen. He had a deep and creative way of conceptualising the core of the practice, and at one time he said, ‘All suffering, by humiliating us, modifies us. But this modification can be of two sorts that are radically opposed. If I struggle against humiliation it destroys me and increases my inner disharmony. But if I let it alone without opposing it, it builds up my inner harmony. So, when I start understanding,’ he says, ‘I begin to see that all my negative states, basically, are humiliations, and that up to this point I have taken steps to give them other names. Then I become capable of feeling myself humiliated and vexed without any other image within me, and I become capable of remaining there, motionless.’ He concludes, ‘From the moment I succeed in no longer moving in my humiliated state, I discover with surprise that there is the unique harbour of safety, the only place in the world in which I can find perfect security.’ Somewhere else he also speaks about ‘resting on the stone bed of discomfort’. (more…)
One way of dividing up the conditioned realm is into five aggregates (khandhas)—
mental formations (sankhara) and
When I first started meditating many years ago, I could understand the definitions of the five aggregates, but I did not know their reality; I had never really contemplated these things in an intuitive way through observing my own body, feelings, perceptions, mental formations, or consciousness. Initially, I really only contemplated the physical body, the four elements (earth, fire water and air), the parts of the body (eyes, ears, nose, tongue, etc) and the body itself. I contemplated material things, anything formed. (more…)
Header photo left to right: Jisu Sunim, DaeHungSa, Korean Son (Zen / Ch'an) Monk, Geshe Tashi Tsering, Jamyang Buddhist Centre, London, and Ajahn Sumedho, Amaravati Buddhist Monastery.
The photo was taken at a BPG Buddhist Summer School in Leicester, England, around 1998 by Gerda Chapuis.