The English version of 無相念佛 –Signless Buddha-Mindfulness is now available on Amazon.
Two formats are available: paperback and electronic book (Kindle).
The paperback is available for purchase in the U.S., Canada, Europe and England; the ebook, however, is available globally.
The ebook is readable in all Kindle, android, and iOS devices with free Kindle app download.
As the following quoted description of the book:
Using a step-by-step approach and a number of practical techniques, this book teaches the Dharma-door of signless Buddha-mindfulness, an incredible method that allows a Buddhist practitioner to swiftly achieve one-pointed mental concentration they never thought they could. Proficiency in signless Buddha-mindfulness brings immense benefits to one’s Dharma cultivation. With the aid of this invaluable skill, the practitioners with proper conditions may be able to see the Buddha-nature. Those who are equipped with the merits from accomplishing the Three Pure Blessed Deeds can take rebirth at their will in any Buddha’s pure land at the end of the current life.
I hereby sincerely invite you to check this book out, and if you feel you benefit from this book, your recommendation to your family and friends is very much appreciated!
Thank you very much!!
Buddha-mindfulness is a Dharma-door (Buddhist practice method) that accommodates practitioners of all capacities and fits especially well with the busy and stressful lifestyle of modern people. It is easy to learn and can be taken up by people of all ages and backgrounds: from eighty-year-olds to three-year-olds, college professors, street peddlers, or and even illiterate elders. With enough faith, everyone will respond to and derive benefits from this method according to his or her capacity. A practitioner who applies himself or herself diligently to the study of the Buddha Dharma and carefully reflects upon the teachings could even realize the True Mind and see the Buddha-nature by way of Buddha-mindfulness. Regrettably, a small number of people who regard themselves as having sharp faculties do not deign to practice Buddha-mindfulness and consequently miss out on the wonderful benefits it can bring to their Buddhist cultivation. (Part 1)
“An arhat, seeking refuge in the Buddha, is afraid. Why? An arhat lives in fear of the imminent state of nothingness, as if it were a man holding a sword coming to cause him harm. Therefore, the arhat does not have ultimate happiness.” Srimaladevi Simhanada Sutra (CBETA, T12, no. 353, p. 219, b26)
“All practitioners of Two-Vehicle Buddhism are afraid that there will be nothing left of them after they enter nirvana. They are fearful of total annihilation and they cannot help but harbor a bit of apprehension. Although the Buddha states that entering remainderless nirvana does not entail total annihilation, they still feel uneasy since they cannot verify this fact themselves. Therefore, they are still fearful of the complete extinction of their aggregates [skandhās], sense-fields [ayatanās] and sense-realms [dhātavas]. However, regardless of this fear, in order to attain the remainderless nirvana, they still have to enter a state of nothingness resulting from the elimination of the aggregates, sense-fields and sense-realms. From the arhats’ viewpoint, the five aggregates are enemies, foes, carbuncles, thorns, killers and ought to be extinguished. The five aggregates are like a man holding a sword intending to cause harm. Indeed they will bind a person to uninterrupted cyclic existence for uncountable eons. But what will be left in the remainderless nirvana once the five aggregates are extinguished? The Two-Vehicle practitioners have no idea. The Buddha says the essence of the remainderless nirvana is real, immutable, and permanent. But what is really inside the remainderless nirvana? The arhats remain in the dark. For these reasons, the arhats do not have ultimate happiness.” A Discourse on the Srimaladevi Simhanada Sutra, Vol. 2, pp. 24-25
“Therefore, Queen Srimala, you should embrace the true Dharma in order to reveal the truth to sentient beings, to teach and guide them towards enlightenment, and to establish them in the Dharma. Queen Srimala, such way of embracing the true Dharma will bring forth such great benefits, great merits, and great effects. Queen Srimala, even if I spent asamkhyas and asamkhyas of eons to elaborate on the functions and benefits of embracing the true Dharma, I could not fully explain their significance and advantages. Therefore, embracing the true Dharma will generate immeasurable and innumerable functions and benefits.” Srimaladevi Simhanada Sutra( (CBETA, T12, no. 353, p. 219, a28)
“是故，勝鬘！當以攝受正法，開示眾生、教化眾生、建立眾生。如是，勝鬘！攝受正法如是大利，如是大福，如是大果；勝鬘！我於阿僧祇、阿僧祇劫，說攝受正法功德義利，不得邊際；是故攝受正法，有無量無邊功德。”《勝鬘師子吼一乘大方便方廣經》卷1
“Therefore, there are two aspects to consider in the embracement of the true Dharma. First, the Dharma that you embrace must correspond to the truth. The mind realized in the causal stage must be identical to the one attained upon enlightenment in the fruition stage; you cannot possibly convert the conscious mind of the causal stage into the True Suchness─the Undefiled Vijnana─to be realized upon future enlightenment in the fruition stage. If the true minds attained in those two stages were different, then your realization must be erroneous. Second, you must embrace the true Dharma with a view to helping and guiding sentient beings, with a compassionate mind entirely directed to their benefits; only then will you be embracing the true Dharma in the correct way.” A Discourse on the Srimaladevi Simhanada Sutra, Vol. 1, p.316
“Only the Tathagatas, worthy of offerings and perfectly enlightened, attain parinirvana due to their having achieved perfect merits and virtues; arhats and pratyekabuddhas have not perfected all merits and virtues and are said to have attained parinirvana only as an expedient saying by the Buddha.” Srimaladevi Simhanada Sutra (CBETA, T12, no. 353, p. 219, c10)
“唯有如來應正等覺，得般涅槃，成就一切功德故；阿羅漢、辟支佛不成就一切功德，言得涅槃者是佛方便。”
《勝鬘師子吼一乘大方便方廣經》卷1
“To say that arhats and pratyekabuddhas have realized the remainderless nirvana is just the Buddha’s encouragement out of compassion and expedients. In the process of spreading the Buddha Dharma, it is necessary to show sentient beings that arhats and pratyekabuddhas can realize the remainderless nirvana in order to elicit their strong faith. Otherwise, they will not develop sufficient faith in the Buddha. Once their faith is firmly in place, they can subsequently be led into the prajna and abide in the way to Buddhahood; this is how the Buddha’s gradual teaching in the progressive stages came into being.” A Discourse on the Srimaladevi Simhanada Sutra Vol. 2, p.37
“Only the Tathagatas attain parinirvana, as all the faults that should be removed have been eliminated to achieve the ultimate purity. Arhats and pratyekabuddhas still have their remaining faults, and hence they have not achieved the ultimate purity. Saying that they attain nirvana is an expedient of the Buddha.” Srimaladevi Simhanada Sutra (CBETA, T12, no. 353, p. 219, c14)
“唯有如來得般涅槃，一切所應斷過皆悉斷滅，成就第一清淨；阿羅漢、辟支佛有餘過，非第一清淨，言得涅槃者是佛方便。”
《勝鬘師子吼一乘大方便方廣經》卷1
“Arhats and pratyekabuddhas have not achieved the ultimate purity because they still harbor such faults as habitual seeds and higher afflictions; they cannot even reach the realization state of bodhisattvas. Therefore, it is just the Buddha’s expedient teaching to say that they have realized nirvana. They have not really realized nirvana. Why can all Buddhas attain the ultimate nirvana but not arhats? It is because arhats still have terror, fear and plenty of ignorance that will induce false imagination on what they do not know. Therefore, the state which they attain is neither ultimately perfect nor tranquil.” A Discourse on the Srimaladevi Simhanada Sutra, Vol. 2, p. 51
“World-Honored One! From now until I attain Buddhahood, when I see those involved in harmful occupations related to hunting or raising animals, or committing other offenses against the precepts, I will never forsake them. When I obtain extraordinary power, I will subdue those who should be subdued and embrace those who should be embraced wherever I see such sentient beings. Why? Because by subduing and embracing them, one brings about the enduring presence of the Dharma. When the Dharma endures, devas and humans shall flourish and the evil destinies shall diminish in number, as they can go along with the Dharma wheel that is turned by the Tathagata. For these benefits, I shall never cease saving and teaching those sentient beings.” Srimaladevi Simhanada Sutra (CBETA, T12, no. 353, p. 217, c15)
“世尊！我從今日乃至菩提，若見捕養眾惡律儀及諸犯戒，終不棄捨；我得力時，於彼彼處見此眾生應折伏者而折伏之，應攝受者而攝受之；何以故？以折伏攝受故，令法久住；法久住者，天人充滿、惡道減少，能於如來所轉法輪而得隨轉，見是利故救攝不捨。”
《勝鬘師子吼一乘大方便方廣經》卷1
“In order to ensure the enduring presence of true Dharma, it is necessary to devise multiple kinds of expedient means to subdue those with erroneous views and embrace those with correct views. Subduing those with erroneous views is to stop them from defaming the true Dharma; embracing those with correct views is to awaken them to True Reality. In doing so, the true Dharma can prevail over an extensive period of time. Therefore, bodhisattvas must commit themselves to two acts: the first is to subdue people with erroneous views by refuting false concepts and highlighting the correct Dharma; the second is to expand the venues for Buddhist cultivation and enable those with correct understanding and right conditions to achieve awakening. Doing so will secure the enduring presence of true Dharma.” A Discourse on the Srimaladevi Simhanada Sutra, Vol. 1, p. 157
《勝鬘經講記》第一輯，157頁
“Embracing the true Dharma in this way brings about all the immeasurable Mahayana treasures of functions, supernatural powers of all bodhisattvas, security and happiness of all mundane (human) worlds, fulfillment and satisfaction of all mundane (celestial) worlds, and transmundane peace and joy (of enlightened beings.)” Srimaladevi Simhanada Sutra (CBETA, T12, no. 353, p. 218, b5)
“如是攝受正法，出生大乘無量界藏：一切菩薩神通之力；一切世間安隱快樂；一切世間如意自在；及出世間安樂”
《勝鬘師子吼一乘大方便方廣經》卷1
“If one is a practitioner of not the Unique Buddha Vehicle but only the Two-Vehicle Bodhi, one will not be truly and completely but only partially and deficiently embracing the correct Dharma. As a result, one will not be able to achieve these five types of mundane and transmundane benefits and functions.” A Discourse on the Srimaladevi Simhanada Sutra, Vol. 1, p. 213
“World-Honored One, it is so, the entrenchment of beginningless ignorance has the greatest power compared to the four entrenchments of quantifiable afflictions with regard to existences [of the three realms]. For example, Papiyan the Evil One (māra), who has mastery over form, strength, longevity, followers, and resources, is the most superior among all celestial beings residing in the Heaven Where Divinities Wield Power Over Other’s Creations (paranirmita-vaśavartin); in the same way, the entrenchment of beginningless ignorance has the greatest power compared to the other four entrenchments of quantifiable afflictions with regard to existences [of the three realms]. The entrenchment of beginningless ignorance is the basis for the higher afflictions as numerous as the grains of sand in the Ganges; it allows for the long abiding of the four kinds of entrenched afflictions and cannot be eliminated by the wisdom of arhats or solitary realizers. Only the Tathagata’s wisdom of enlightenment can eliminate it. As such, World-Honored One, the entrenchment of beginningless ignorance is the most powerful [entrenched afflictions].” Srimaladevi Simhanada Sutra (CBETA, T12, no. 353, p. 220, a9-15)
「世尊！如是無明住地力，於有愛數四住地，無明住地其力最大。譬如惡魔波旬於他化自在天，色、力、壽命、眷屬、眾具、自在殊勝。如是無明住地力，於有愛數四住地，其力最勝，恒沙等數上煩惱依，亦令四種煩惱久住。阿羅漢、辟支佛智所不能斷，唯如來菩提智之所能斷。如是世尊！無明住地最為大力。」
《勝鬘師子吼一乘大方便方廣經》卷1
“Although arhats and solitary realizers have thoroughly eliminated the four kinds of entrenched afflictions, they have no idea yet how to decrease the entrenchment of beginningless ignorance. Given this fact, it is clear that the beginningless ignorance is the most powerful [entrenched afflictions]. Even the saints who have attained the Fourth Fruition of liberation (after having thoroughly eliminated all misconceptions about the self 我見 and self-attachment 我執) cannot penetrate the beginningless ignorance. In comparison, bodhisattvas who have penetrated the beginningless ignorance can at least eliminate the entrenchment of mistaken views—to eliminate the affliction abandoned through vision 斷見惑. This is the most basic meritorious quality realized by bodhisattvas.” A Discourse on the Srimaladevi Simhanada Sutra, Vol. 2, p. 181
“Arhats and pratyekabuddhas will not incur any future rebirths due to their elimination of afflictions. Such a statement does not refer to the fact that they have extinguished all afflictions and existence. Why is that? Arhats and pratyekabuddhas are unable to eradicate the afflictions of existence.” Srimaladevi Simhanada Sutra (CBETA, T12, no. 353, p. 220, a1-2)
「阿羅漢、辟支佛所斷煩惱更不能受後有故，說不受後有，非盡一切煩惱，亦非盡一切受生故說不受後有；何以故？有煩惱是阿羅漢、辟支佛所不能斷。」
《勝鬘師子吼一乘大方便方廣經》卷1
“In reality, they have neither extinguished all afflictions nor exhausted all future existence. The reason is that they have not eliminated the seeds of habitual tendencies associated with affliction-hindrance, as well as the ignorance and advanced afflictions associated with cognitive-hindrance. As such, their seeds will still undergo transformation, and therefore they will still be subject to the cyclic existence caused by ripened effects. Therefore, the assertion that the noble persons of the Two Vehicles have exhausted all future existence is an expedient rather than a definitive statement.” A Discourse on the Srimaladevi Simhanada Sutra, Vol. 2, p. 95
《勝鬘經講記》第二輯，95頁
“A Chan practitioner should not by way of dhyāna cultivation bring the conscious mind i to a state where it is “non-knowing of the six sense-objects.” Such a mental state exists only in the samāpatti (deep mental absorption) in the Second Dhyāna or above, wherein the consciousness no longer discerns the five sense-objects. Since this kind of mental state is still within the bounds of the consciousness, it is not the Prajna Wisdom of True Reality that a practitioner should seek to realize via the tenet/principle of Chan. On the contrary, a Chan practitioner should first acquire the skill of meditative concentration, specifically, the ability to guard a “huatou 話頭” (word-head). However, once his consciousness has acquired concentration skill, instead of entering it into a samādhi state, the practitioner should allow it to immerse in and experience all six sense-objects in daily life. This is the correct way to locate the True Mind, the Mind that is truly “non-knowing of the six sense-objects” yet exists in concurrence with the consciousness. In short, the conscious mind is aware of the six sense-objects, but a Chan practitioner ought not regard the conscious mind’s detachment from the five sense-objects as the awakening to the True Mind.”
“World-Honored One! Embracing the true dharma is the Mahayana (the Great Vehicle). Why? The Mahayana generates all the mundane and transmundane wholesome dharmas of Sound-Hearers and Solitary-Realizers. World-Honored One! Just as the eight great rivers originate from Lake Anavatapta, all the mundane and transmundane wholesome dharmas of Sound-Hearers and Solitary-Realizers originate from the Mahayana.” Srimaladevi Simhanada Sutra (CBETA, T12, no. 353, p. 219, b10)
「世尊！攝受正法者是摩訶衍，何以故？摩訶衍者，出生一切聲聞、緣覺世間出世間善法。世尊！如阿耨大池出八大河，如是，摩訶衍出生一切聲聞、緣覺世間出世間善法。」《勝鬘師子吼一乘大方便方廣經》卷1
“Only the Mahayana (the Great Vehicle) Dharma is the teachings of ultimate reality. The Sound-Hearer Dharma and the Solitary-Realizer Dharma are just expedient teachings. The Two-Vehicle Dharma, which comes from the Mahayana Dharma and is only a small portion of it, enables sentient beings who fear the cycle of births and deaths to eliminate this cycle quickly. Through the elimination of this cycle of births-and-deaths, the Two-Vehicle learners have complete faith in the Buddha, and can be gradually guided to the teachings of ultimate reality. That is the reason why the Mahayana Dharma is said to generate all the mundane and transmundane wholesome dharmas of Sound-Hearers and Solitary-Realizers.” A Discourse on the Srimaladevi Simhanada Sutra, Vol. 1, p. 336
《勝鬘經講記》第一輯，336頁
Entering the Dharma-Door of Buddha-Mindfulness Buddha-mindfulness
“In this book, I have discussed five levels of Buddhamindfulness
that can bring practitioners to reach phenomena-based and principle-based practice of Buddhamindfulness. Though mastering signless Buddhamindfulness
is not an easy task, it is not as difficult as it seems if you commit yourself to it with diligence, employ skillful means, and progress in the right steps.
As for Buddha-mindfulness in ultimate reality, while it is difficult to attain for most people, it is not a stage entirely impossible to reach.”
"Both the śrāvaka and pratyekabuddha vehicles are included in the Mahāyāna, which is the Buddha vehicle; therefore, all three are, in essence, one vehicle. Those who attain the one vehicle attain anuttarasamyaksaṃbodhi. Anuttarasamyaksaṃbodhi is the realm of nirvana, which is the Dharma-body of the Tathāgata. " Srimaladevi Simhanada Sutra
「聲聞、緣覺乘皆入大乘，大乘者即是佛乘，是故三乘即是一乘。得一乘者得阿耨多羅三藐三菩提，阿耨多羅三藐三菩提者即是涅槃界，涅槃界者即是如來法身。」
《勝鬘師子吼一乘大方便方廣經》卷1 (CBETA, T12, no. 353, p. 220, c19-23)
“Therefore, if they turn away from the lesser vehicles, practitioners of the śrāvaka and pratyekabuddha vehicles will invariably enter the Great Vehicle because there is no other Dharma for them to cultivate. Cultivation can only be continued in the Dharma of the Great Vehicle, which is the cultivation toward Buddhahood. Thus, the Great Vehicle is the Buddha vehicle, apart from which there is no other way to attain Buddhahood. Hence, it is said that the three vehicles are essentially one single vehicle, and the Dharma of this single vehicle enables Buddhist practitioners to attain the fruition of the supreme, complete, and perfect enlightenment.
However, what is the state of the supreme, complete, and perfect enlightenment and what are the contents realized in this state? They are none other than the attributes of the ultimate nirvana, which is the Dharma-body of the Tathāgata, and that is the state of the Immaculate Consciousness (the amalavijñāna).”
A Discourse on the Srimaladevi Simhanada Sutra, Vol. 3, pp. 225-226
"If the Tathagata, in accordance to individual disposition, teaches through skillful means, then it is the Mahayana and not the Three Vehicles. The Three Vehicles are included in the One Vehicle, and the One Vehicle is the Vehicle of Ultimate Truth."Srimaladevi Simhanada Sutra
【若如來隨彼所欲而方便說，即是大乘，無有三乘。三乘者入於一乘，一乘者即第一義乘。】《勝鬘師子吼一乘大方便方廣經》卷1
(CBETA, T12, no. 353, p. 221, a18)
“The Vehicle of Ultimate Truth is perfect and completely covers the Three-Vehicle paths. However, the Two Vehicles cannot touch upon the Ultimate Truth; what are so practiced, realized, taught, and learned also cannot touch upon the Ultimate Truth. The reason is that the Two Vehicles are just expedient ways, which only help people transcend the delimited existence. However, they are unable to touch upon the reality of the dharma-realm, not to mention being unable to thoroughly and completely realize the reality of the dharma-realm.”
A Discourse on the Srimaladevi Simhanada Sutra, Vol. 3, p. 308
《勝鬘經講記》第三輯，頁308
“World-Honored One, there is no unsurpassed transmundane wisdom that is gradually attained or realized through the progressive elimination of the four kinds of entrenched afflictions or their associated causes and conditions; any wisdom that is attained or realized progressively can never be the unsurpassed transmundane wisdom. World-Honored One, what is described metaphorically as diamond is the wisdom about the ultimate truth. World-Honored One, the initial and basic wisdom about the noble truths attained by the sound hearers and solitary realizers who have not yet eliminated the entrenchment of beginningless ignorance is not the wisdom about the ultimate truth.” (CBETA, T12, no. 353, p. 221, a25) Srimaladevi Simhanada Sutra
「世尊！無有出世間上上智，四智漸至及四緣漸至；無漸至法，是出世間上上智。世尊！金剛喻者，是第一義智；世尊！非聲聞、緣覺不斷無明住地初聖諦智是第一義智。」《勝鬘師子吼一乘大方便方廣經》卷1
“Such unsurpassed transmundane wisdom, at the moment of being attained, is the total realization of the basic consciousness of Tathagatagarbha. There is no partial or gradual realization of Tathagatagarbha, and the entirety of the mind entity of Tathagatagarbha is realized at the moment of enlightenment. As for gradual realization, it only happens after the sudden enlightenment of the true mind in the Chan School. Such gradual realization refers to the slow and sequential accumulation of the knowledge of all the intrinsic nature and functions of Tathagatagarbha, which is different from the realization of the mind entity of Tathagatagarbha. At the instant you have found the Tathagatagarbha, you have discovered its totality – the entire mind entity of Tathagatagarbha is revealed right before your eyes without any hindrance. Only the wisdom of the true reality prajna derived from such realization can be the unsurpassed transmundane wisdom.” A Discourse on the Srimaladevi Simhanada Sutra, Vol. 3, p. 327
《勝鬘經講記》第三輯，頁321-347
Hello to all readers here… Time sure flies., Another Xmas is passing, so does 2016…
Wishing all the best and happiest to you all in the coming 2017:hugs:
Thanks so much and praise to Buddhism … Kindly Sharing the above precious Buddha’s true teaching to us all. The best of the kind…
Here is another short but clear example to tell the world, how in nowadays more and more people are awakening and alerted to Rinpoche’s phony way. Take a quick look at below site, the truth is all coming out here and there as mentioned at before.
You do not have to do much research to find out that Sogyal is a sex addict …that is terribly misusing the teachings of Shakyamuni Buddha for his own sex gratification …The so called “CRAZY WISDOM” where the teacher use disciples for sex …even beating them …is just crazy …
There are many different reasons and ways for needing sex. But, falsely using Buddha Sakyamuni merciful wisdom and teaching, in order to cheat, mislead innocent people whose original good will were to follow Buddha S. Bodhi Way, so that for them to also achieve the true and only Realization in each of their own time; this cheating is the worst of all.
Tantric sex methods, has maliciously disguised Tantrism under the name of Buddhism, not only is misleading, but bring very bad, negative results to people, is the worst of the kind.
Hope Tango42 would be wise enough to find the sex you needed, in a healthy, positive, humanitarian way.
Wishing all readers here, to have a happy, healthy New Year 2017.
