眾生無邊誓願度
煩惱無盡誓願斷
法門無量誓願學
佛道無上誓願成
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Liberation in the Two Vehicles
Selected Lectures on Saṃyukta Āgama, Volume 1
Contemplating the Five Aggregates and Eliminating the View of Self (Part I) (Second Edition)
Observing the Five Aggregates to Cut Through the View of Self (Part 2)
Commentary on the Satipaṭṭhāna Sutta (Second Edition) (Newly Revised)
A Concise Exposition of the Seven Factors of Enlightenment
An Explanation of the Twelve Nidānas in the Āgama Sutras
Methods for Cultivating Samādhi
Cultivation of Concentration and Chan Meditation for Realization of the Way (Part 1)
Cultivation and Zen Practice for Attaining Enlightenment (Part Two)
Commentary on the Samādhi Meditation Sūtra
Prajñā Sūtras
Selected Lectures on the Sutra of the Meeting of Father and Son
A Brief Explanation of the Mahayana Tathagatagarbha Sūtra
Commentary on the Mahayana Vijnaptimatrata Sutra
The Essence of the Heart Sutra
Patriarch's Teachings: Direct Interpretation
Doctrines of the Consciousness-Only School
Mental Factors of the Mind base: A Practical Compass (Second Edition) (with over 30,000 additional words, reorganized)
The Esoteric Significance of the Śūraṅgama Sūtra
The Profound Meaning of the Vajracchedikā Prajñāpāramitā Sutra from the Consciousness-Only Perspective (Second Edition)
A Brief Discourse on the Essence of Consciousness
The Mind Faculty and Consciousness
Theoretical Realization and Practical Realization
The Right Understanding of Manas
Guide to the Cultivation and Realization of the Manas: Part One
A Guide to the Cultivation and Realization of the Mind: Part Two
The World of Black Boxes
Brief Discussion on Material Elements (Draft)
Comprehensive Overview
Miscellaneous Discussions on Buddhism (Part One)
Miscellaneous Discourses on the Dharma (Part II)
Compilation of Daily Discourses
Vinaya Precepts
Commentaries on Buddhist Śāstras
Selected Lectures on the Vijñaptimātratāsiddhi-śāstra
Selected Lectures on the Yogācārabhūmi-śāstra
Exposition on the Twelve Links of Dependent Origination in the Yogācārabhūmi
The Twenty-Ninth Volume of the Yogācāra-bhūmi-śāstra (The Practice of the Four Right Efforts)
Yogācārabhūmi-śāstra, Volume Thirty-Four: Characteristics of the Four Noble Truths
Abhidharmakośa-śāstra, Volume XXIII: The Four Preparatory Practices
Commentary on the Abhidharmakośa, Volume XXIII (Hearing Wisdom and Contemplative Wisdom)
Info Release
Master Sheng-Ru
繁中
En
Grasping at dharma-objects is all governed by the manas
How to Truly Understand the Functions and Roles of the Manas
The various thoughts and emotions of the manas are manifested through the six consciousnesses.
The Relationship Between the Manas, the Five Consciousnesses, and the Inner and Outer Five Sense Objects
Are karmic obstructions eliminated by the mind consciousness or by the manas?
What Information from Past Lives Can the Manas Convey?
A Yogācāra Analysis of Obsessive-Compulsive Disorder
The Function of the Manas in Terms of Dharma Principles
How Does the Mind Consciousness Recall Past Events?
The Manifestation of the Mark of Self Produced by Self-View (ātma-dṛṣṭi)
Bodhisattvas Should Save Sentient Beings with the Three Wheels in Emptiness
The Source of the Mind Consciousness's Afflictions
How to Train the Manas to Think and Solve Problems
Why Should Bodhisattvas Who Aspire to Bodhicitta Not Dwell on Marks?
Why is the Perfection of Forbearance not the Perfection of Forbearance?
The Six Perfections (pāramitās) are also empty in nature
Why are the mark of self, the mark of others, the mark of sentient beings, and the mark of a life span all no-marks?
Why is the true mind also without marks?
The Tathāgata's thirty-two marks are also not marks
The Tathāgata Refutes the Mark of Minute Particles and the Mark of World-Systems
Why is Prajñā-pāramitā also empty of marks?
What Does It Mean to Give Rise to the Mind While Abiding Nowhere?
The mark of the bodhisattva adorning the Buddha-land is also empty
Did the Tathāgata actually obtain the Dharma from Dīpaṃkara Buddha or not?
Why did Subhūti not have the thought "I am an arhat free from desire"?
Why can't an arhat have the thought "I have attained the fruit of arhatship"?
Why Can't an Anāgāmin of the Third Fruit Have the Thought "I Am an Anāgāmin of the Third Fruit"?
Why can't a sakṛdāgāmin have the thought "I have attained the fruit of sakṛdāgāmin"?
Why Can't a Srotāpanna Have the Thought "I Have Attained the Fruit of Srotāpanna"?
The Mark of the Buddha's Dharma Must Also Be Eliminated
Why does the Tathāgata have no fixed dharma to expound?
Why does one with a single moment of pure faith have no four marks, no dharma-marks, and no non-dharma-marks?
Why Can One Not See the Tathāgata by Means of the Physical Marks of a Body?
Why does the Diamond Sutra say that when bodhisattvas practice generosity without abiding in marks, the merit is inconceivable and immeasurable?
The Characteristics of the Mark of Self among the Four Marks Spoken of in the Diamond Sutra
Why does the manas not correspond with language, written words, and sounds?
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