The World is a Reflection of the Mind

Description

Marketing Information：saled on China’s market as well as Amazon,sold out 100,000 copies per year until now .It’s popular among different group people in China

In the Budahist sutras there is a verse that goes like this: “If people want to completely understand all the buddhas of the past, present, and future, they must observe the true nature of the phenomenal realm that everything is only a creation of the mind.” This is the primal source of the wisdom of the present book. But talk is talk, and action is action: sometimes understanding at the level of “truth” cannot represent a firm grasp at the level of“things and events.” So the existence of the present book has its value.

This book is a vivid exposition of worldly phenomena for theworld-transcending wisdom of Buddhism. Since it is the visionand viewpoint of wisdom, it also has many ways of making closeconnections with real life. Since it can alter our “minds,” it canalso change our “actions,” and then it can change our “lives.”Many people, because of the ignorance of the “mind,” are ignorantin “action” and they end up having many difficulties in “life”and die an untimely death, It is just as it says in my novel DesertHunters: “When the mind is illuminated, the road opens up.” It isprecisely because their minds rise to a higher level and wisdomappears, many people who were originally mired in diffculties atlast realize transcendence, and become people of accomplishmentin our eyes. We can pick out this kind of inspiration among manyillustrious names, such as Steve Jobs, who benefited from Zen And Zen, in the system of the Great Mudra, is the Great Mudraof the Mark of Reality. From the Zen viewpoint, even the shadowof death cannot cover the creative wisdom of Steve Jobs, and wenow still get to enjoy the series of Apple products he left behind.

Thus I have often said: “Life is created by the mind. Yourlife is a reflection of your mind. The world that appears in youreyes is also a reflection of your mind. Whatever kind of mind you have, you will have that kind of life. Whatever kind of mindyou have, you will also have that kind of world. Only when yourmind goes from small to large, will your world go from small tolarge. Without a change of mind, it is defnitely impossible to havea change in your life. Therefore, you can also call this book ‘aprescription for building a life.’,

Around me there are many people who have changed theirlives and fates by relying on the wisdom of this book. Amongthem are people suffering from fatal illnesses, those with seriousdepression, those who did not want to go on living after the deathsof people they were close to, those who had lost hope and weresick of the world. Many of them, after coming into contact withmy writings, through a change of their minds, had their liveselevated to a higher level. Thus, some friends hoped that I wouldbe able to take this kind of wisdom and communicate it in popularform, without religious trappings, and in this way produce a bookthat enables people who do not necessarily have religious beliefsto detach from suffering and attain happiness.

The wisdom in this book has its source in traditional GreatMudra Buddhism, and the author is a follower of the ShangpaKagyu Great Mudra. In my book The Great Mudra ofLight: TheHeart ofReal Practice (published by Central Compilation &Translation Press),I concentrated on introducing the ShangpaKagyu School’s Five Diamond Teachings of Niguma. In itsprocedure for completing (the mind of enlightenment) there is “’the method of the three branches.’, What it conveys is the wisdom ofthe present book:

“The excellent understanding of the Path of the MasterTeacher is understanding that all appearances are the MasterTeacher, understanding that the nature of the inherent mind is theempty inherent nature, and thus achieving a defnitive perception.“The excellent understanding of the Fundamental Buddha isthat all appearances are Buddha Father and Buddha Motherthey appear but have no inherent nature.(It is) understandingthat all that appears and all that is heard is the inherent mind, andthe nature of the inherent mind is the empty inherent nature, andachieving a defnitive perception.

“The path of (knowing that all things) are like an illusion isdefinitively knowing that all appearances and thoughts are theinherent mind, and defnitively knowing that the inherent mind isillusory transformation, If we investigate the inherent nature ofthe six sense faculties and the corresponding six sense objects,then we see that their inherent nature is empty, yet can manifestappearances, apparent manifestations are not different fromemptiness, apparent manifestations have no inherent nature, andare like illusory transformations. If we eliminate clinging andattachment to discriminating thought, then amidst manifestationsand emptiness without clinging, we enter into profound meditativeconcentration.

The present book is an explanation and elucidation of this ancient wisdom in everyday language. It is detached from namesand forms, and directly points to the human mind, with the powerto penetrate the human mind.

We must recognize that clinging and attachments are thesource of pain and suffering, and if we have no clinging andattachments, then we will have no pain and suffering. But oftenwhat we cling to and feel attached to are just concepts and illusions.

We must know that everything before our eyes will ultimatelydisappear, Countless material things, countless wealth, countlesspeople, countless complications, will all be dissolved away bythe waters of time until no trace of them remains, they will alldissolve away into the eternal dark night like bursting bubbles.

Our past, our present, and our future will all becomememories. But our memories too are being swallowed up in themaw of forgetting. The ones we are able to force ourselves to keepare bits of memories like dreams or illusions.

Many times, our memories and our current understanding ofthose memories determine our present and our future.

The only thing we can hold onto is our own minds. Our mindsdetermine our present moment. What we can hold onto is just thepresent moment.

Because of the changing basic substance of time and themyriad things, nothing we have can avoid “birth, old age, sickness,and death.” Thus, the basic substance of the world is suffering—this is the meaning of the Buddhist concept that “all defiledphenomena entail suffering.” But because human life entailssuffering, we must have the spirit that will enable our “bliss”this is the meaning of the worldly teaching of Buddhism. Whenwe realize this point, we can liberate ourselves from sufferingand enter into pure bliss, and thereby realize the freedom of theworld-transcending meaning of the Buddhist Teaching. The blissof worldly phenomena is conditional; the bliss of the world.transcending is unconditional. The bliss of the latter is in fact thebreaking up of clingings and the transcendence that comes afterwe discover the true characteristic of phenomena.

This true characteristic of phenomena is the subject matter ofthis book, and is revealed by the title of this book: The World Is aReflection of the Mind.

When we genuinely read and understand this book, when wecan achieve wondrous functioning, then we will truly be able to“detach from suffering and attain bliss.”