The Heart Sutra

The Heart Sūtra (Sanskrit Prajñāpāramitāhṛdaya or 心經 Xīnjīng)
(Translated by Gerhard Herzog)

When the holy Bodhisattva Avalokitesvara had truly grasped the transcendent wisdom, he realized that visible form is only illusion. The same applies to its perception, to its names and categories, to discriminative intellect and finally even to our consciousness. They are all illusion. With this realization he was beyond all sorrow and bitterness.
Disciple Sariputra! The material is not different from the immaterial. The immaterial and the material are in fact one and the same thing. The same applies to perception, concepts, discriminative thinking and consciousness. They are neither existing nor not existing.
Sariputra! All things therefore they are in themselves not good and not bad, they are not increasing and not decreasing.
Therefore one may say there are no such things as form, perception, concepts, thinking process, and consciousness. Our senses such as eye, ear, nose, tongue, body and mind are misleading us to illusion; thus one may also say there is no reality in visible form, sound, smell, taste, touch and mindknowledge. There are also no such things as the realms of sense from sight up to mind, and no such things as the links of existence from ignorance and its end to old age and death and their end. Also the Four Noble Truths* are nonexistent, just as there is no such thing as wisdom and also no gain.
Because the holy Bodhisattva who relies on transcendent wisdom knows that there is no gain, he has no worries and also no fear. Beyond all illusion he has reached the space of highest Nirvana.
All Buddhas of the past, present and future, found highest perfect knowledge because they relied on transcendental wisdom.
Therefore we ought to know that the great verse of the transcendent wisdom is unsurpassed in its splendor, and that it appeases truly all pain. It reads:
GATE, GATE, PARAGATE, PARASAMGATE BODHISVAHA!

An Eulogium on a Humble Cell

A mount needs not be high; it becomes noted when on it fairies dwell.
A body of water needs not be deep; it would be ensouled, if a dragon makes it its resting whereabouts.
This hut of mine is a humble one, but I make it virtuously fragrant in repute.
The green moss creeping on the stepping stones and the verdure in the courtyard peeing through the screen do tell the presence of spring. Here could be heard the table-talks and laughters of renowned scholars, but the rough and gross come not hither their wares to sell. Here plain table-heptachord could be plucked and golden classics read the worldly cares to quell. But there are without riotous strings and pipes to confuse the ears, and tedious official documents to ring quietude's knell.
Zhuge's recluse cottage at Nanyang and Yang Xiong's hermit arbour in West Shu, — according to Confucius, wherefore could either one of them be branded as a humble cell?

Liu Yuxi Poems- Chinese Tang poetry- Dynasty writer & philosopher

Liu Yuxi：(772–842), was a Tang-Dynasty writer and philosopher. Liu Yuxi was a gifted person with eagerness to learn. Over 800 Liu Yuxi poems have survived to this day. Liu Yuxi poems covered a wide range of subjects, mainly reflecting people’s lives and folk customs. Some of the poems lashed out at the influential officials who ordered the suppression of Yangzhou Reform through a fable or tale. Liu Yuxi poems addressed a broad range of social phenomena. In addition, Liu Yuxi  40-plus folk-song style ci-poems have been handed down.

Mencius

Mencius 3B. T'eng Weng Kung (part two)
[3B:2] Ching Ch'un said: "Are not Kung Sun Yen and Chang I great men? If they get angry just once, all the nobles are afraid. If they are relaxed, then the realm is quiet." 
Mencius said: "How can you call them great just because of this? Have you not studied the Record of Rites? When a young man is capped (reaches manhood) his father instructs him. At the marriage of a young woman, the mother instructs her as she walks her to the door. She admonishes her, saying, 'When you go to your husband's house, you must respect him and be careful not to be disagreeable. To be properly obedient is the way of wives and concubines.' " 
If you dwell in the great house of the world, are established in your correct position in the world, walk the great Path of the world; if you attain your ambitions for office, and then share your goodness with the people—or, not attaining your ambitions for office and walking alone on your own Path; if wealth and honor do not dissipate you, poverty and low status do not make you move from your principles; authority and might do not distort you: Then you can be called a "great man." 
[孟子滕文公下篇]
景春曰：“公孫衍、張儀豈不誠大丈夫哉？一怒而諸侯懼，安居而天下熄。”
孟子曰：“是焉得為大丈夫乎？子未學禮乎？丈夫之冠也，父命之；女子之嫁也，母命之，往送之門，戒之曰：‘往之女家，必敬必戒，無違夫子！’以順為正者，妾婦之道也。居天下之廣居，立天下之正位，行天下之大道。得志與民由之，不得志獨行其道。富貴不能淫，貧賤不能移，威武不能屈。此之謂大丈夫。”

Northern School: Shenxiu Preached the Gradual Step-by-Step Approach

My body is Bodhi tree, and my heart is smooth as a mirror.

We should always wipe the ground, in order not to let a dust fall on it.

Shenxiu(606-706), with the common surname of Li, born in Bianzhou, Weishi. He monked during the ending period of Sui Dynasty. He ordained during the period of Gaozu Takenori. At the age of 50, Si Zen Wuzu Hongren got promotion to Theravada Buddhist after six years’ efforts. After Hongren died, he moved to live in Yuquan Temple, Dangyang mountain. Jiangling, and created North Zen. When he died, he was awarded Chase Jackson. 

On the first year of Tang Dynasty, he made conversation with his brother, writing down the poetry sentence: My body is Bodhi tree, and my heart is smooth as a mirror. We should always wipe the ground, in order not to let a dust fall on it (interpreted by literal meaning, cited by translator). The meaning of the sentence is: The body is the fundamental of awareness (Linten has the meaning of awareness, and previously Sakyamuni became Buddha under Pippala tree after awareness. So descendents call this tree Linten), and the heart is as smooth as a mirror, which can illuminate all the things in the world. When the image of thing comes, the mirrors do not increase in number, and when the image of thing goes, the mirrors do not decrease in number. Here the word “body” and “heart” is intertextually with the same meaning. This arrangement is just as to be accordance with poetry sentence grammar.

Hui Neng ( later called Sixth Patriarch of Zen) wrote a poetry: Linten is actually awareness, not a tree. Although heart is like a mirror, there is actually no mirror. Originally there is nothing here, where does dust come from? (In English “the tree of Linten” means peepul, Bo-tree, Large tree, etc, and they all mean generousity, mercy, differenciating good and evil, and being aware of truth.) (And in the classification of Botany, The Lartin name of Linten is Ficus religosa, having the meaning of saint religion.)

神秀 (606-706)，俗姓李，汴州尉氏(今河南尉氏)人。隋末出家。唐高祖武德年间在洛阳受戒。五十岁时嗣禅宗五祖弘忍，历六年，升为上座僧。弘忍卒后，移住江陵当阳山玉泉寺，开禅宗北宗一派。卒谥大通禅师。

唐朝初年，他与师兄慧能对话，写下诗句：身是菩提树，心如明镜台，时时勤拂拭，莫使惹尘埃。意思说：身是觉悟的根本(菩提是觉悟的意思，以前释迦牟尼在毕钵罗树下觉悟成佛，后世便将此树称为菩提树)，心像明镜一样，能照万物。物象来时，镜不增加，物象去时，镜不减少。这里的“身”和“心”，实是互文，意思相同，只是为了符合诗歌的句法而作的安排。慧能(后来称禅宗六祖) 对写了这么一首诗:菩提本无树，明镜亦非台，本来无一物，何处惹尘埃。(在英语里“菩提树”一词为peepul、Bo-Tree或Large-Tree等，均有宽宏大量，大慈大悲，明辨善恶，觉悟真理之意。) (而在植物分类学中，菩提树的拉丁学名为Ficus religosa，有神圣宗教之意。)

The Letter to Expostulate His Son by Zhuge Liang

One can't have lofty aspirations without a peaceful state of mind.

The morals and behavior of the virtuous character, its depends on Quietly Strive and Thrifty. The Quietly Strive can Improve their cultivation, the Thrifty can Develop their own moral character. If not seek fame and wealth and not quiet stability will not be able to show their determination and achieve the ambitious goals. Learning must reflecting back, competence’s growth comes from constantly Learning. Do not learn will not be able to have a broad range of talents and an academic can not be achieved without ambitious. Remissness would not be able to revivify.
夫君子之行，静以修身，俭以养德。非淡泊无以明志，非宁静无以致远。夫学须静也，才须学也，非学无以广才，非志无以成学。淫慢则不能励精，险躁则不能治性。年与时驰，意与日去，遂成枯落，多不接世，悲守穷庐，将复何及！

The Chinese Code of Success-Maxims by Zhu Zi

1. Get up at dawn and sweep the courtyard, so that the house is clean inside and outside.
2. Rest early at night. Check personally that the doors and windows are properly shut.
3. When you eat, remember that food is the product of hard work. When you put on clothes, keep in mind that materials do not come by easily.
4. One should repair the house before it rains and not start digging a well when he already feels thirsty.
5. Be thrifty in satisfying your own needs, but generous in hosting a reception.
6. Utensils used in the house should be plain  and clean. Earthenware  is better than those made of jade and gold.
7. Meals need not be sumptuous; finely prepared, simple vegetables can be better than rare delicacies.
8. Do not construct extravagant mansions; do not try to gain fertile farmland.
9. Matchmakers and sorceresses are agents of vice. Pretty maids and a charming wife need not be a blessing.
10. Do not judge by physical appearance when hiring servants. It is well with you even if your wife and maids look plain without make-up.
11. Even if ancestors are far removed from us, we should offer sacrifices with reverence. Even if your children are slow-witted, you should still instruct them in the Confucian classics.
12. Strive to lead a simple and thrifty life; through such example your children will learn the principles of living.
13. Do not be tempted by unexpected gains; do not drink more than your capacity.
14. When dealing with pedlars, do not try to take advantage of them.
15. Show sympathy and solicitude to your relatives of neighbors who are in adverse circumstances.
16. Fortune amassed by unjust means cannot be enjoyed for long; violating moral principles will bring about destruction.
17. Among brothers and close relations, the more affluent should help the needy.
18. In a family, parents and children, husband and wife, the older and younger should each do their duty. They should all abide strictly by the rules of  behaviour and use appropriate language.
19. A father who believes the slanderous talk of a woman and turns against his own flesh and blood cannot be called a true man.
20. A man who values money more than his parents is a bad son.
21.When marrying off a daughter, choose a man of good qualities. It is wrong to demand lavish betrothal gifts.
22. When choosing a wife for a son, find a girl who is virtuous and genial, not one whose family offers a generous dowry.
23. People who fawn over the rich and powerful are most despicable.
24. People who behave arrogantly towards the poor are themselves the most contemptible.
25. Avoid lawsuit to settle domestic disputes; litigation often has bad results.
26.When with others, do not talk too much. One who talks too much  is prone to say the wrong thing.
27. Do not use one’s power to oppress the orphaned and widowed.
28. One should not recklessly kill livestock to indulge his appetite.
29. Eccentricity and conceit often misguide a person and result in regret.
30. One who is spiritless and lazy can achieve nothing.
31. Keeping company with a profligate young man, one will ultimately suffer because of him.
32. Men who are experienced, prudent and modest can be depended on during a emergency.
33. When hearing an accusation, do not readily believe it. Keep your cool and think carefully, for the charge may be false.
34. When engaged in an argument, one should calmly ask himself whether he is at fault.
35. Do not keep in mind a favour you have bestowed on someone else, but do not forget to repay a favour you have received.
36. Whatever you do, always allow some leeway for unforeseen circumstances. When you are successful in one endeavour, do not aspire to have the success repeated.
37. Do not be envious of other people’s happiness. Do not take pleasure in other people’s misfortune.
38. One who gives publicity to his good deeds is not genuinely doing good. One who tries to conceal his wrongdoing has committed great evil indeed.
39. If a man has lascivious ideas when he sees a beautiful woman, his punishment will be visited upon his wife and daughter.
40. If a man harbours a grudge and vent his spite by underhand means, he is inviting misfortune upon his descendants.
41. When a family lives together in harmony and peace, even if they are poor and can hardly make ends meet, they will enjoy plenty of happiness.
42. When a man has paid his taxes and levies, though his pockets are empty, he feels vastly gratified.
43. A man ought to study with the aspiration to become a man of virtue.
44. A man serving as an official ought to have the interests of the emperor and the nation at heart.
45. One must be faithful in his duty and contented in his lot. He must follow the proper course of the time and comply with the mandate of heaven.
46. One who lives in this way has about attained the state of perfection.

朱子治家格言
黎明即起洒掃庭除，要內外整潔既昏便息，闗鎖門戶必親自檢點。一飯一粥當思來處不易，半絲半縷恒念物力維艱。宜未雨而綢繆，毋臨渴而掘井。自奉必須儉約，宴客切勿流連。器具質而潔，瓦缶勝金玉。飲食約而精，園蔬愈珍饈。勿管華屋，勿謀良田。三姑六婆，實涇盆之媒。婢姜妻嬌，非閨房之福。奴僕勿用俊美，妻妾切忌艷妝。祖宗雖遠，祭祀不可不誠。子孫雖愚，經書不可不讀。居身務期質樸，教子要有義方。莫貪意外之財，莫飲過量之酒。與肩挑貿易，毋佔便宜。冕貧苦親鄰須多溫恤，刻薄成家理無久享倫常。乘舛立旮消亡，兄弟叔姪須分多潤寡。長幼內外宜法肅辭嚴，聽婦言忝骨月豈是丈夫？重貲則薄父母不成人子，嫁女擇佳婿毋索重聘，娶媳求淑女勿計厚匳。見富貴而生諂容者最可恥，遇貧窮而作驕態者賤莫甚。居家戒爭訟，訟則終凶。處世勿多言，言多必失。毋恃勢力而凌逼孤寡，毋貪口腹而恣殺生靈。乖僻自是悔，娱必生頹惰，自甘家道難成，狎暱惡少久必受其累。屈志考成，急則可相依。輕聽發言，安知非人之譖愬。宜忍耐三思，因事相爭安知非我之不是？平心暗想，施惠無念受恩，莫忘凡事當留餘地，得意不宜再往。人有喜慶，不可生妒忌心。人有禍患，不可生欣幸心。善欲人見不是真善，惡恐人知便是大惡。見色而起淫心，報在妻女。匿怨而用暗箭，禍延子孫。家門和順，雖饔飱不繼，亦有餘歡。國課早完，即囊素無餘自得至樂。讀書志在聖賢，為官心存君國。守分安命，順時聽天為人；若此庶乎近焉。

Life