me think :): 06/01/2010

Saturday, June 26, 2010

Lunar eclipse happens when the moon passes at the back of the earth such that the earth is blocking the rays of the sun from striking the moon. This may happen exclusively when the Earth, Sun and the Moon are aligned exactly or very near, with the Earth positioned in the middle. Thus, there is constantly a full moon the evening of a lunar eclipse. The kind and length of an eclipse rely upon the location of the Moon relevant to its orbital nodes. The following lunar eclipse will happen on December 21, 2010.

Different to solar eclipse that can just be noticed from a particular relatively small portion of the globe, lunar eclipse can be seen from anywhere on the evening side of the Earth. This type of eclipse endures for a couple of hours, wherein total eclipse endures for just a couple of minutes at any given area. Few lunar eclipses have been related with significant historical occurrences.

The 2010 lunar eclipse take place on June 26, 2010, and shall be seen in different places of the US. It shall likewise be clear in Australia and the eastern portions of Asia. People residing in Central North America as well as Western portions of the US will not be able to observe the lunar eclipse freely. The said eclipse will last for approximately 3-hours. This scheduled lunar eclipse is said to be special for the kids who haven’t seen lunar eclipse in their lives. The 2010 lunar eclipse is truly unique because of the illusion of the moon, which NASA already confirmed.

NASA has provided a list of places that shall see this eclipse, established a detailed analysis about the eclipse, and has revealed the forecast of the occurrence on its web site.

Lunar eclipse is making us feel that we exist in such a huge universe and we are just a small portion of it. The big creations such as the sun and moon have superb influence on humankind. Seeing this eclipse through our naked eye can lessen the eyesight power of a human. The full moon has powerful effect on the water in the oceans; colossal tidal waves are developed within the water because of the gravitational force of the moon.

- wong chee tat :)

Thursday, June 24, 2010

More S'poreans open to online dating, matchmaking

Photos

1 of 1

Tuesday, June 22, 2010

More Singaporeans are staying single

Photos

1 of 1

Street scene in Singapore

SINGAPORE: Singapore's resident Total Fertility Rate (TFR) fell to its lowest at 1.22 in 2009. This is in line with the general trend of higher singlehood rates and later marriages.

The "Population in Brief 2010" publication also noted that marriages between citizens and non-citizens have gone up.

Singaporeans are having fewer children. The National Population Secretariat said this might have to do with the global recession in late 2008.

It added that the impact was smaller compared to previous economic downturns.

This perhaps explains the lowest TFR of 1.22 last year.

The Chinese continued to have the lowest TFR followed by Indians and Malays.

The rate for Malays showed the most significant decline over the past decade.

The median age of citizen mothers at first birth increased from 28.6 years in 1999 to 29.6 years in 2009.

The decline was more pronounced among the younger cohorts aged 30-39 years.

Based on current trends, the National Population Secretariat said this group is less likely to achieve an average of two children by the time they reach 40-49 years old.

Overall, the fertility rates for the prime childbearing age of 20-34 years declined between 1999 and 2009.

The peak childbearing age group also shifted from 25-29 to 30-34 years.

The low TFR may also be due to more Singaporeans staying single.

Last year, of those aged 30 to 34, 42 per cent of men remained single, up from 33 percent ten years ago.

Likewise, 30 percent of women remained single compared to 22 percent in 1999.

Singlehood rates were the highest among males with below secondary educational qualifications and among females with university qualifications.

The secretariat added that those who marry are doing so later.

More are also marrying foreigners from around Asia.

The general marriage rate for male citizens dropped from 53 per 1,000 unmarried males in 1999 to 42 per 1,000 unmarried males in 2009.

Similarly, marriage rates for female citizens also fell from 56.0 to 38.2 over the same period.

The NPS said between 1999 and 2009, the median age of citizens at first marriage increased by one and a half years from 28.4 to 29.9 years for males, and from 25.9 to 27.4 years for females.

Proportionately, more Singaporeans are marrying non-citizens.

Such marriages increased by 10 per cent over the past decade from 31 per cent in 1999 to 41 per cent in 2009.

In particular, close to 80 per cent of such marriages were between Singapore men and foreign brides.

The majority of non-citizen spouses came from Asia, although non-citizen grooms came from more diverse regions.

- CNA/vm

The pdf is found here.

- wong chee tat :)

Sunday, June 20, 2010

'Brand China' takes aim at global electronics giants

'Brand China' takes aim at global electronics giants

SINGAPORE, June 20, 2010 (AFP) – After decades building its reputation as the go-to country for electronics manufacturers, China intention to promote its own brands and produce the world's next Sony or Samsung was obvious during a massive telecoms exhibition in Singapore.

While foreign giants such as Apple, Dell and Nokia have taken advantage of China's vast pool of cheap labour to manufacture or assemble their products, the country's own electronics firms are now looking to make their presence felt in the global marketplace.

Chinese firms led by heavyweights Huawei Technologies and ZTE Corporation flew the Asian giant's flag proudly at the massive annual CommunicAsia and BroadcastAsia trade fairs in Singapore, signalling the rise of a new power in the industry.

They were the top foreign exhibitors with 257 booths displaying everything from sleek tablet computers to slim mobile phones with Chinese branding, proof that the country is not just a cheap production centre for Western firms.

Once dominated by European and North American brands, the global telecoms industry is now more fragmented, and Chinese companies have joined the Japanese and South Koreans on the front lines of the battle for Asian and global market share.

Finland's Nokia is still the world's biggest mobile phone manufacturer, followed by Samsung and LG Electronics, the twin giants of South Korea's high-tech industry.

One of the most popular Chinese brands is Huawei Technologies, which had a massive booth at CommunicAsia displaying its mobile phones and tablets.

And beyond consumer devices, Chinese firms are also supplying digital encoders and receivers to the telecoms industry.

Technology consultancy IDC said the global telecom industry is now worth 1.5 trillion dollars a year, with the mobile sector accounting for than half of the total.

"More and more Chinese companies are paying more attention to the exhibitions overseas," said Tina Feng, who is in charge of international sales with Chengdu Dexin Digital Technology, a wireless equipment maker.

"You know, China has developed very fast so they can supply high-quality stuff now, and they want to show it through their products," she told AFP, beaming with obvious national pride.

She said her company, just a visitor to the show in 2008, decided to exhibit for the first time this year after spotting plenty of opportunities to reach out to new markets.

"There are many customers from Asia so our company hope to enlarge this market," Feng said.

"It's been rather busy for us at the show. We should be back next year again," she smiled.

Chinese participation at this year's show, which ended Friday, jumped 21 percent from 2009 and the interest is not only coming from the major players, according to organiser Singapore Exhibition Services (SES).

"It is not just the Huawei or the ZTE that you are talking about but you see a lot more group participation, and you also see a lot more of the medium-sized enterprises taking part," said Victor Wong, SES project director for communications events.

They were also the largest foreign exhibitor last year, but only by a small margin, said Wong.

Prior to that, the United States had the biggest number of foreign booths in 2008, but American firms were a distant second at this year's show with 179 exhibitors.

"I think one of the reasons for them to come out is they want to export, they find that it is really worthwhile for them to do so because if you continue to do stay in China, you can only compete on price," he said.

"I think we have confidence that the Chinese participation will continue to grow," Wong added.

Alan Yin, a regional sales director with Chinese electronics company Konka Group, is convinced his country has what it takes to produce the world's next Samsung, Sony or Motorola.

"In the past years, we have learnt technology from the Western countries but now a lot of Chinese companies have invested a lot in research and development in the high-tech area.

"I am sure in the next 10 or 20 years later, Chinese companies will be stronger," Yin said.

- wong chee tat :)

Saturday, June 19, 2010

Aftermath

Disappointed. But I should not give up hope.

- wong chee tat :)

System Updates

Maintenance of systems and minor changes to the system topology.

- wong chee tat :)

Friday, June 18, 2010

Coraline

Watch Coraline with family - wong chee tat :)

Mistakes

Mistakes.... Made a big big mistake and resulted in a big disappointment.

However, ......

- wong chee tat :)

prajnaparamita hridaya sutra

prajnaparamita hridaya sutra
(perfect wisdom heart sutra)

aryavalokitesvaro bodhisattvo
(Avalokateshvara bodhisattva)
gambhiram prajnaparamita caryam caramano vyavalokayati
(deep perfect wisdom action perform luminously)
sma panca skandhas tams ca sva bhava sunyam
(saw five bundles them own nature empty)
pasyati sma iha sariputra
(? saw oh Sariputra)

rupam sunyata va rupam rupan na prithak
(form emptiness evidently form form not different)
sunyata sunyataya na prithag rupam
(emptiness emptiness not different form)
yad rupam sa sunyata ya sunyata sa rupam
(this form that emptiness this emptiness that form)
evam eva vedana samjna samskara vijnanam
(like this feeling thought choice consiousness)

iha sariputra sarva dharma sunyata
(oh Sariputra all dharmas emptiness)
laksana anutpanna anruddha avmala anuna aparpurna
(mark not born not pure not increase not decrease ?)
ta sariputra sunyatayam
(therefore Sariputra in the middle of emptiness)

na rupam na vedana na samjna na samskara na vijnana
(no form no feeling no thought no choice no consciousness)
na caksuh srotam na ghrana jihva kaya manah
(no eye ear no nose tongue body mind)
na rupa sabda gandha rasa spistavya dharmah
(no form sound smell taste touch dharmas)
na caksur dhatur ya van na mano vijnanam dhatur
(no eye-area up to no mind-consciousness area)

na vidya na vidya na vidya ksayo va vidya ksayo
(no clarity no clarity no clarity exhaustion no clarity exhaustion)
ya van jaramaranam na jaramarana ksayo
(up to old age no old age exhaustion)
na duhkha samudaya nirdoha margajna
(no suffering end of suffering path)
na jnanam na prapti na bhismaya tasmai na prapti
(no knowledge no ownership no witnessing no thing to own)

tvad bodhisattva prajnaparamita asritya
(therefore bodhisattva perfect wisdom dwells)
viha ratya citta varano vidya ksayo na vidya ksayo
(in dwell thought no obstacle clarity exhaustion not clairty exhaustion)
ya van jaramaranam na jaramarana ksayo
(up to old age no old age exhaustion)
na duhkha samudaya nirodha margajna
(no suffering end of suffering path)
na jnanam na prapti na bhismaya tasmai na prapti
(no knowledge no property no witnessing no thing to own)

tvad bodhisattvanam prajnaparamita asritya
(therefore bodhisattva perfect wisdom dwells)
viha ratya citta varano citta varano
(in dwell thought no obstacle thought no obstacle)
na siddhitvad atrasto vipa ryasa ti kranto
(no existence fear fright inverse reverse ? separate)
ni stha nirvana tya dha vyava sthitah
(perfectly stands nirvana three worlds thing experiences)

sarva buddhah prajnaparamitam asritya
(all buddhas perfect wisdom dwell)
(a?)nuttaram samyaksambodhim abdhisambuddhah
(unexcelled ultimate perfect insight together ? buddhas)
ta smai jnata vyam
(therefore should know ?)
prajnaparamitamahamantram mahavidyamantram
(perfect wisdom great charm great clear charm)

anuttaramantram asamasama mantram
(unexcelled charm unequalled equal charm)
sarva duhkha prasa manam sa tyam ami thyatvat
(all suffering stop terminate genuine real not vain)
prajnaparamitayam ukto mantrah tadyatha
(perfect wisdom declaired charm saying)

GATE GATE PARAGATE PARASAMGATE BODHI SVAHA
(gone gone totally gone totally completely gone enlightened so be it)

- wong chee tat :)

THE SUTRA OF FORTY-TWO SECTIONS SPOKEN BY THE BUDDHA

Translated by Upasaka Chu Chan (John Blofeld)
Key'ed in from hardcopy by TY with permission from publisher
    (Yan Boon Remembrance Commitee in Hong Kong)

Note: [] indicates comments by TY 

THE SUTRA OF FORTY-TWO SECTIONS SPOKEN BY THE BUDDHA

Jointly translated in the Later Han Dynasty by the monks
Kasyapa Matanga and Gobharana from Central India.

When the World Honored had become Enlightened, he 
reflected thus: "To abandon desire and rest in perfect
quietude is the greatest of victories.  To remain in a 
state of complete abstraction is to overcome the ways
of all the evil ones."  In the Royal Deer Park, he 
expounded the Doctrine of the Four Noble Truths, converting
Kaundinya and four others, and thus manifesting the fruit 
of the Way.  There were frequently monks who voiced their
doubts and asked the Buddha to resolve them, so the World
Honored taught and commanded them, until, one by one, they 
became Enlightened and, bringing their hands together in
respectful agreement, prepared to follow the sacred commands.

1. The Buddha said: "Those who, taking leave of their 
families and adopting the homeless life, know the nature
of their minds and reach to what is fundamental, thus 
breaking away (from the phenomenal and attaining to)
the unphenomenal, are called Sramanas.  They constantly 
observe the two hundred and fifty precepts, entering into 
and abiding in perfect quietude.  By working their way
through the four stages of progress, they become Arhans, who 
possess the powers of levitation and transformation, as 
well as the ability to prolong their lives for many aeons 
and to reside or move about anywhere in heaven or earth.  
Below them come the Anagamins, who at the end of a long life,
ascend in spirit to the nineteen heavens and become Arhats.  
Then come the Sakridagamins who must ascend one step and be 
reborn once more before becoming Arhans.  There are also the
Srota-apanas who cannot become Arhans until they have passed 
through nine more rounds of birth and death [original Chinese
text states seven, not nine].  One who has put an end to his 
longings and desires is like a man who, having no further 
use for his limbs (literal: having cut off his limbs), never 
uses them again."

2. The Sramana who, having left home, puts an end to his desires
and drives away his longings, knowing the source of his own mind, 
penetrates to the profound principles of Buddhahood.  He awakes 
to the non-phenomenal, clinging to nothing within and seeking 
for nothing from without.  His mind is not shackled with dogmas, 
nor is he enmeshed by karma.  Pondering nothing and doing nothing,
practising nothing and manifesting nothing, without passing through
all the successive stages, he (nevertheless) reaches the loftiest
of all.  This is what is meant by "The Way".

3. The Buddha said: "He who has shorn his locks and beard to 
become a Sramana and has accepted the Doctrine of the Way, 
abandons everything of worldly value and is satisfied by the
food he obtained by begging, eating but once a day.  If there
is a tree under which to rest, he desires nothing else.  
Longings and desires are what make men stupid and darken their 
minds.

4. The Buddha said: "There are ten things by which beings do
good and ten by which they do evil.  What are they?  Three are 
performed with the body, four with the mouth, and three with the
mind.  The (evils) performed with the body are killing, stealing
and unchaste deeds; those with the mouth are duplicity, 
slandering, lying, and idle talk; those with the mind are 
covetousness, anger, and foolishness.  These ten are not in 
keeping with the holy Way and are called the ten evil practices.
Putting a stop to all of them is called performing the ten 
virtuous practices."

5. The Buddha said: "If a man has all kinds of faults and does 
not regret them, in the space of a single heartbeat retribution 
will suddenly fall upon him and, as water returning to the sea,
will gradually become deeper and wider.  (But), if a man has 
faults and, becoming aware of them, changes for the better,
retribution will melt away into nothingness of its own accord,
as the danger of a fever gradually abates once perspiration
has set in.  

6.  The Buddha said: "If an evil man, on hearing of what is good,
comes and creates a disturbance, you should hold your peace. 
You must not angrily unbraid him; then he who has come to curse 
you will merely harm himself."

7. The Buddha said: "There was one who heard that I uphold the
Way and practise great benevolence and compassion.  On this account,
he came to sold me, but I remained silent and did not retort.  
When he had finished scolding me, I said: "Sir, if you treat
another with courtesy and he does not accept it, does not the
courtesy and he does not accept it, does not the courtesy rebound
to you?" He replied that it does and I continued: 'Now you have 
just cursed me and I did not accept your curses, so the evil 
which you yourself did has now returned and fallen upon you.
For a sound accords with the noise that produced it and the 
reflection accords with the form.  In the end there will be no
escape, so take care lest you do what is evil."

8. The Buddha said: "An evil man may wish to injure the
Virtuous Ones and, raising his head, spit towards heaven, but
the spittle, far from reaching heaven, will return and descend
upon himself.  An unruly wind may raise the dust, but the 
dust does not go elsewhere; it remains to contaminate the
wind.  Virtue cannot be destroyed, while evil inevitably 
destroys itself."

9.  The Buddha said: "Listen avidly to and cherish the Way.  The
Way will certainly be hard to reach.  Maintain your desire to
accept it humbly, for the Way is mighty indeed."

10. The Buddha said: "Observe those who bestow (knowledge of)
the Way.  To help them is a great joy and many blessings can
thus be obtained."  A Sramana asked: "Is there any limit to such
blessings?"  The Buddha replied: "They are like the fire of a 
torch from which hundreds and thousands of people light their
own torches.  The (resulting) light eats up the darkness and that
torch is the origin of it all.  Such is the nature of those 
blessings."

11. The Buddha said: "To bestow food on a hundred bad men is not 
equal to bestowing food on one good one.  Bestowing food on a 
thousand good men is not equal to bestowing food on one who 
observes the five precepts.  Bestowing food on ten thousand who 
observe the five precepts is not equal to bestowing food on 
one Srota-apana.  Bestowing food on a million Srota-apanas is not 
equal to bestowing food on one Sakrdagamin.  Bestowing food on
ten million Sakrdagamins is not equal to bestowing food on one 
Anagamin.  Bestowing food on a hundred million Anagamins is not
equal to bestowing food on one Arhan.  Bestowing food on a 
thousand million Arhans is not equal to bestowing food on one 
Pratyeka Buddha.  Bestowing food on ten thousand million 
Pratyeka Buddhas is not equal to bestowing food on one of the 
Buddhas of the Triple World.  Bestowing food on a hundred 
thousand million Buddhas of the Triple World is not equal to 
bestowing food on one who ponders nothing, does nothing, 
practices nothing, and manifest nothing."

12. The Buddha said: "There are twenty things which are hard for
human beings:
"It is hard to practice charity when one is poor.
"It is hard to study the Way when occupying a position of great
authority.
"It is hard to surrender life at the approach of inevitable death.
"It is hard to get an opportunity of reading the sutras
"It is hard to be born directly into Buddhist surroundings
"It is hard to bear lust and desire (without yielding to them).
"It is hard to see something attractive without desiring it.  
"It is hard to hard to bear insult without making an angry reply.
"It is hard to have power and not to pay regard to it.
"It is hard to come into contact with things and yet remain 
unaffected by them
"It is hard to study widely and investigate everything thoroughly.
"It is hard to overcome selfishness and sloth.
"It is hard to avoid making light of not having studied (the Way)
enough.
"It is hard to keep the mind evenly balanced.
"It is hard to refrain from defining things as being something or 
not being something.
"It is hard to come into contact with clear perception (of the Way).
"It is hard to perceive one's own nature and (through such perception) 
to study the Way.
"It is hard to help others towards Enlightenment according to their 
various deeds.
"It is hard to see the end (of the Way) without being moved.
"It is hard to discard successfully (the shackles that bind us to
the wheel of life and death) as opportunities present themselves.

13. A Sramana asked the Buddha: "By what method can we attain the knowledge 
of how to put a stop to life (in the phenomental sphere) and come
in contact with the Way?" The Buddha answered: "By purifying the mind
preserving the will (to struggle onwards) you can come in contact 
with the Way just as, when a mirror is wiped, the dust falls off and 
the brightness remains.  By eliminating desires and seeking for nothing 
(else) you should be able to put a stop to life (in the phenomenal 
sphere)".

14. A Sramana asked the Buddha: "What is goodness and what is
greatness?" The Buddha replied: "To follow the Way and hold to what
is true is good.  When the will is in conformity with the Way, that
is greatness."

15. A Sramana asked the Buddha: "What is great power and what is 
the acme of brilliance?"  The Buddha answered: "To be able to bear
insult (without retort) implies great power.  He that does not cherish
cause for resentment, but remains calm and firm equally (under all
circumstances), and who bears all things without indulging in abuse 
will  certainly be honored by men.  The acme of brilliance is reached
when the mind is utterly purged of impurities and nothing false or 
foul remains (to besmirch) its purity.  When there is nothing, from
before the formation of heaven and earth until now or in any of the 
ten quarters of the universe which you have not seen, heard and 
understood; when you have attained to a knowledge of everything, that
may be called brilliance."

16. Men who cherish longings and desires are those who have not
perceived the Way.  Just as, if clear water be stirred up with the 
hand, none of those looking into it will perceive their reflections,
so men, in whose minds filth has been stirred up by longings and 
desires will not perceive the Way.  You Sramanas must abandon 
longings and desires.  When the filth of longing and desires has
been entirely cleared away, then only will you be able to perceive
the Way."

17.  The Buddha said: "With those who have perceived the Way, it is 
thus.  Just as, when one enters a dark house with a torch, the
darkness is dissipated and only light remains, so, by studing the
Way and perceiving the truth, ignorance is dissipated and insight 
remains forever."

18. The Buddha said: "My Doctrine implies thinking of that which
is beyond thought, performing that which is beyond performance, 
speaking of that which is beyond words and practising that which
is beyond practice.  Those who can come up to this, progress, while 
the stupid regress.  The way which can be express in words stops
short; there is nothing which can be grasped.  If you are wrong by
so much as the thousandth part of a hair, you will lose (the Way)
in a flash."

19. The Buddha said: "Regard heaven and earth and consider their 
impermanence.  Regard the world and consider its impermanence.  
Regard the spiritual awakening as Bodhi.  This sort of knowledge 
leads to speedy Enlightenment."

20. The Buddha said: "You should ponder on the fact that, though 
each of the four elements of which the body is made up has a name,
none of them (constitute any part of) the real self.  In fact, the
self is non-existant, like a mirage."

21. The Buddha said: "There are people who, following the dictates of 
their feelings and desires, seek to make a name or themselves, but, 
by the time that name resounds, they are already dead.  Those who
hunger for a name that shall long be remembered in the world and who 
do not study the Way strive vainly and struggle for empty forms.  
Just as burning incese, though others perceive its pleasant smell,
is itself being burnt up, so (desires) bring the danger of fire which
can burn up your bodies in their train.

22. The Buddha said: "Wealth and beauty, to a man who will not relinquish
them, are like a knife covered with honey which, even before he has 
had the pleasure of eating the honey, cuts the tongue of the child that 
licks it."

23. The Buddha said: "People who are tied to their wives, children, and
homes are worse off than prisoners.  A prisoner will be released sooner
or later, but wives and children have no thought of betaking themselves
off.  Why fear to rid yourselves immediately of the longing for 
physical beauty?  (Otherwise,) you are tamely submitting to the jaws
of a tiger and deliberately allowing yourselves to drown in the 
quicksand into which you have fallen, thus meriting the name of 'simple
fellows'.  If you can reach the point (of abandoning such things), you 
will rise from the dust and become Arhans.

24. The Buddha said: "Of all longings and desires, there is none stronger 
than sex.  Sex as a desire has no equal.  Rely on the (universal) Oneness.
No one under heaven is able to become a follower of the Way if he accepts
dualism.

25. The Buddha said: "Those who (permit themselves) longings and desires
are like a man who walks in the teeth of the wind carrying a torch.  
Inevitably, his hands will be burnt.  

26. The gods bestowed the jade girl upon me, hoping to shake my 
determination.  I said, 'O skin bag, full of every kind of filth!
For what have you come here?  Go! I do not need you.'  Then the gods
payed me profound reverence and, as they asked me to expound the Way,
I enlightened them and they became Srota-apanas as a result."

27.  The Buddha said: "Those who follow the Way are like a piece of
wood in the water, which floats along, touching neither bank, and 
which is neither picked up by men, intercepted by the gods, hindered
by floating scum, nor rots upon the way.  I am prepared to undertake
that such a piece of wood will certainly reach the sea.  If those 
who study the Way are not misled by their feelings and desires, not
disburbed by any sort of depravity, and, if they earnestly advance 
towards the unphenomenal, I am prepared to undertake that they will 
certainly attain to the Way."

28. The Buddha said: "Be careful not to depend on your own intelligence--
it is not to be trusted.  Take care not to come in contact with physical
attractions-- such contacts result in calamities.  Only when you have
reached the stage of Arhan can you depend on your own intelligence."


29. The Buddha said: "Take care to avoid looking on the beauty of women and
do not converse with them.  If you do (have occasion to) converse with 
them, control the thoughts which run through your minds.  When I was a
Sramana and came in contact with the impure world, I was like the lotus 
which remains unsullied by the mud (from which it grows).  Think of old 
women as of you mothers, of those older than yourselves as of your elder
sisters, of those younger than yourselves as of your younger sisters, and 
of very young ones as your daughters.  Dwell on thoughts of Enlightenment
and banish all evil ones."

30. The Buddha said: "Those who follow the Way are like straw which must
be perserved from fire.  A follower of the Way who experience desire must
put a distance between himself and (object of his) desire."

31. The Buddha said: "There was one who indulged his sexual passions 
unceasingly but who wished, of his own accord, to put an end to his evil
actions, I said to him: "To put a stop to these evil actions will not be 
so good as to put a stop to (the root of the evil) in your mind.  The 
mind is like Kung Ts'ao.  If Kung Ts'ao desists, his followers will stop
also.  If mental depravities continues, what is the use of putting an 
end to evil actions?'  I then repeated this verse for him: 'Desire 
springs from your thoughts.  Thought springs from discernment (of matter).
When the two minds are both stilled, there is neither form nor action.'
I added that this verse was first spoken by Kasyapa Buddha".

32. The Buddha said: "The sorrows of men comes from their longings and 
desires.  Fear comes from these sorrows.  If freedom from desire is 
attained, what (cause for) grief and fear will remain?

33. The Buddha said: "Those who follow the Way are like one who has to 
fight ten thousand and who, putting on his armor, steps out of the gate.
His toughts may be timorous and his resolution weak, or he may (even) get
halfway to the battle-ground and then turn around and flee.  Again, he 
may join battle and be slain.  On the other hand, he may gain the victory
and return.  The Sramana who studies the Way must have a resolute mind
and zealously build up his courage, fearing nothing that lies before him
and destroying all demons (of temptation that stand in his way), that he 
may obtain the fruit (of diligently studing) the Way."

34.  One night, a Sramana was intoning "The Sutra of Teachings Bequeathed 
by Kasyapa Buddha."  The sound of his voice was mournful, for he though
repentantly of his back-slidings, born of desire.  The Buddha asked him: 
"What did you do before you became a monk?"  "I used to like playing the
lute," he replied.  "What happened," said the Buddha, "when you loosened
the strings?"  "They made no sound."  "And when you pulled them taut?" 
"The sounds were brief."  "And how was it when they were neither taut 
nor loose?"  "Then all the sounds were normal" replied the Sraman.  To this
the Buddha said, "It is the same with a Sraman studing the Way.  If his 
mind is properly adjusted, he can attain to it, but if he forces himself 
towards it, his mind will become weary and, on account of the weariness 
of his mind, his thoughts will become irritable.  With such irritable 
thoughts, his actions will retrogress and, with such retrogression, evil
will enter his mind.  But if he studies quietly and happily, he will not
lose the Way."

35.  The Buddha said: "If a man smelts iron until all impurities have been 
eliminated (before proceeding to) make implements with it, the implements
will be of fine quality.  If one who studies the Way first purges his heart
of all foul influences, his actions will then become pure."

36.  The Buddha said: 
"It is hard for one to leave the grosser forms of incarnation and be born 
a human being.
"It is hard for such a one to escape being a woman and be born a man.
"It is hard for such a one to be born with all his organs in perfect 
condition.
"It is hard for such a one to be born in China.
"It is hard for such a one to be born directly into Buddhist surroundings.
"It is hard for such a one to come in contact with the Way.
"It is hard for such a one to cultivate faith in his mind.
"It is hard for such a one to attain to the Bodhi-heart. 
"it is hard for such a one to attain to (the state where) nothing is 
practised and nothing manifested."

37. The Buddha said: "A desciple living thousands of miles away from me
will, if he constantly cherishes and ponders on my precepts, attain the
fruit (of studying) the Way: but one who is in immediate contact with me, 
though he sees me constantly, will ultimately fail to do so if he does not 
follow my precepts."

38. The Buddha said to a Sramana: "How long is the span of a man's life?" 
"It is but a few days," was the answer.  The Buddha said: "You have not 
understood," and asked another Sramana, who replied: "It is (like) the time
taken to eat(a single meal.")  To this the Buddha replied in the same way 
and asked a third: "How long is the span of a man's life?"  "It is (like)
the time taken by (single) breath," was the reply.  "Excellent," said the
Buddha, "You understand the Way."

39. The Buddha said: "Those who study the Way of the Buddha should believe
and follow all that is said by the Buddha.  Just as, when you eat honey
(you find that), every drop of it sweet, so it is with my words."

40. The Buddha said: "A Sramana studying the Way should not be as an ox 
turning the millstone which though it performs the necessary actions with 
its body, does not concentrate on them with its mind.  If the Way is followed
in the mind, of what use are actions?"

41. The Buddha said: "Those who follow the Way are like an ox bearing a 
heavy load and walking through deep mud.  It feels so weary that it does 
not dare to look to left or right and, only on emerging from the mud, can it 
revive itself by resting.  A Sramana should regard feelings and desires 
more seriously than (the ox regards) the mud.  Only by controlling his 
mind and thinking of the Way can he avoid sorrow."

42.  The Buddha said: "I look upon the state of kings and princes as upon
the dust which blows through a crack. I look upon ornaments of gold and 
jewels as upon rubble.  I look upon garments of finest silk as upon worn-
out rags.  I look upon a major chiliocosm as upon a small nut.  I look upon 
the Anavatapta as upon oil for smearing the feet.  (On the other hand), I 
look upon expedient methods (leading to the truth) as upon spending heaps of
jewels.  I look upon the supreme vehicle as upon a dream of abundant wealth.
I look upon the Buddha's Way as upon all the splendors which confront the
eye.  I look upon dhyana meditation as upon the pillar of Mount Sumeru.  I
look upon Nirvana as upon waking at daybreak from a night's sleep.  I look 
upon heresy erected as upon six dragons dancing.  I look upon the universal,
impartial attitude (of a Buddha) as upon the Absolute Reality.  I look upon
conversion (to the Way) as upon the changes undergone by a tree (due to the
action of the) four seasons."

- wong chee tat :)

The Brahma Net Sutra

The Brahma Net Sutra

Translated by the Buddhist Text Translation Society in USA
I. Vairocana Buddha
At that time, Vairocana Buddha began speaking in general about the Mind-Ground for the benefit of the Great Assembly. What he said represents but an infinitesimal part, the tip of a hair, of His innumerable teachings -- as numerous as the grains of sand in the river Ganges.
He concluded: "The Mind-Ground has been explained, is being explained and will be explained by all the Buddhas -- past, present, and future. It is also the Dharma Door (cultivation method) that all the Bodhisattvas of the past, present, and future have studied, are studying and will study."
"I have cultivated this Mind-Ground Dharma Door for hundreds of eons. My name is Vairocana. I request all Buddhas to transmit my words to all sentient beings, so as to open this path of cultivation to all."
At that time, from his Lion's Throne in the Lotus Treasury World, Vairocana Buddha emitted rays of light. A voice among the rays is heard telling the Buddhas seated on thousands of lotus petals, "You should practice and uphold the Mind-Ground Dharma Door and transmit it to the innumerable Sakyamuni Buddhas, one after another, as well as to all sentient beings. Everyone should uphold, read, recite, and singlemindedly put its teachings into practice."
After receiving the Dharma-door of the Mind-Ground, the Buddhas seated atop the thousands of lotus flowers along with the innumerable Sakyamuni Buddhas all arose from their Lion seats, their bodies emitting innumerable rays of light. In each of these rays appeared innumerable Buddhas who simultaneously made offerings of green, yellow, red and white celestial flowers to Vairocana Buddha. They then slowly took their leave.
The Buddhas then disappeared from the Lotus Treasury World, entered the Essence-Nature Empty Space Floral Brilliance Samadhi and returned to their former places under the Bodhi-tree in this world of Jambudvipa. They then arose from their samadhi, sat on their Diamond Thrones in Jambudvipa and the Heaven of the Four Kings, and preached the Dharma of the "Ten Oceans of Worlds."
Thereupon, they ascended to Lord Shakya's palace and expounded the "Ten Dwellings," proceeded to the Suyama Heaven and taught the "Ten Practices," proceeded further to the Fourth Heaven and taught the "Ten Dedications," proceeded further to the Transformation of Bliss Heaven and taught the "Ten Dhyana Samadhi," proceeded further to the Heaven of Comfort From Others' Emanations and taught the "Ten Grounds," proceeded further to the First Dhyana Heaven and taught the "Ten Vajra Stages," proceeded further to the Second Dhyana Heaven and taught the "Ten Patiences," and proceeded further to the Third Dhyana Heaven and taught the "Ten Vows." Finally, in the Fourth Dhyana Heaven, at Lord Brahma's Palace, they taught the "Mind-Ground Dharma-Door" chapter, which Vairocana Buddha, in eons past, expounded in the Lotus Treasury World (the cosmos).
All the other innumerable transformation Sakyamuni Buddhas did likewise in their respective worlds as the chapter "Auspicious Kalpa" has explained.
II. Sakyamuni Buddha
At that time, Sakyamuni Buddha, after first appearing in the Lotus Treasury World, proceeded to the east and appeared in the Heavenly King's palace to teach the "Demon Transforming Sutra." He then descended to Jambudvipa to be born in Kapilavastu -- his name being Siddhartha and his father's name Suddhodana. His mother was Queen Maya. He achieved Enlightenment at the age of thirty, after seven years of cultivation, under the name of Sakyamuni Buddha
The Buddha spoke in ten assemblies from the Diamond Seat at Bodhgaya to the palace of Brahma.
At that time, he contemplated the wonderful Jewel Net hung in Lord Brahma's palace and preached the Brahma Net Sutra for the Great Assembly. He said:
"The innumerable worlds in the cosmos are like the eyes of the net. Each and every world is different, its variety infinite. So too are the Dharma Doors (methods of cultivation) taught by the Buddhas.
"I have come to this world eight thousand times. Based in this Saha World, seated upon the Jeweled Diamond Seat in Bodhgaya and all the way up to the palace of the Brahma King, I have spoken in general about the Mind-Ground Dharma Door for the benefit of the great multitude.
"Thereafter, I descended from the Brahma King's palace to Jambudvipa, the Human World. I have preached the Diamond Illuminated Jeweled Precepts (the Bodhisattva precepts) from beneath the Bodhi-tree for the sake of all sentient beings on earth, however dull and ignorant they may be. These precepts were customarily recited by Vairocana Buddha when he first developed the Bodhi Mind in the causal stages. They are precisely the original source of all Buddhas and all Bodhisattvas as well as the seed of the Buddha Nature.
"All sentient beings possess this Buddha Nature. All with consciousness, form, and mind are encompassed by the precepts of the Buddha Nature. Sentient beings possess the correct cause of the Buddha Nature and therefore they will assuredly attain the ever-present Dharma Body.
For this reason, the ten Pratimoksa (Bodhisattva) precepts came into being in this world. These precepts belong to the True Dharma. They are received and upheld in utmost reverence by all sentient beings of the Three Periods of Time -- past, present and future.
"Once again, I shall preach for the Great Assembly the chapter on the Inexhaustible Precept Treasury. These are the precepts of all sentient beings, the source of the pure Self-Nature."
*
**
Now, I, Vairocana Buddha
Am sitting atop a lotus pedestal;
On a thousand flowers surrounding me
Are a thousand Sakyamuni Buddhas.
Each flower supports a hundred million worlds;
In each world a Sakyamuni Buddha appears.
All are seated beneath a Bodhi-tree,
All simultaneously attain Buddhahood.
All these innumerable Buddhas
Have Vairocana as their original body.
These countless Sakyamuni Buddhas
All bring followers along -- as numerous as
motes of dust.
They all proceed to my lotus pedestal
To listen to the Buddha's precepts.
I now preach the Dharma, this exquisite nectar.
Afterward, the countless Buddhas return to
their respective worlds
And, under a Bodhi-tree, proclaim these
major and minor precepts
Of Vairocana, the Original Buddha.
The precepts are like the radiant sun and moon,
Like a shining necklace of gems,
Bodhisattvas as numerous as motes of dust
Uphold them and attain Buddhahood.
These precepts are recited by Vairocana,
These precepts I recite as well.
You novice Bodhisattvas
Should reverently accept and uphold them.
And once you have done so,
Transmit and teach them to sentient beings.
Now listen attentively as I recite
The Bodhisattva Pratimoksa -- the source of all precepts in the Buddha Dharma.
All of you in the Great Assembly should firmly believe
That you are the Buddhas of the future,
While I am a Buddha already accomplished.
If you should have such faith at all times,
Then this precept code is fulfilled.
All beings with resolve
Should accept and uphold the Buddha's precepts.
Sentient beings on receiving them
Join forthwith the ranks of Buddhas.
They are in essence equal to the Buddhas,
They are the true offspring of the Buddhas.
Therefore, Great Assembly,
Listen with utmost reverence
As I proclaim the Bodhisattva Moral Code.
*
* *
III. The Buddha Reciting the Bodhisattva Precepts
At that time, when Sakyamuni Buddha first attained Supreme Enlightenment under the Bodhi tree, he explained the Bodhisattva precepts. The Buddha taught filial piety toward one's parents, Elder Masters and the Triple Jewel. Filial piety and obedience, he said, are the Ultimate Path [to Buddhahood]. Filial piety is called the precepts -- and it means restraint and cessation.
The Buddha then emitted limitless lights from his mouth. Thereupon, the whole Great Assembly, consisting of innumerable Bodhisattvas, the gods of the eighteen Brahma Heavens, the gods of the six Desire Heavens, and the rulers of the sixteen great kingdoms all joined their palms and listened singlemindedly to the Buddha recite the Mahayana precepts.
The Buddha then said to the Bodhisattvas: Twice a month I recite the precepts observed by all Buddhas. All Bodhisattvas, from those who have just developed the Bodhi Mind to the Bodhisattvas of the Ten Dwellings, the Ten Practices, the Ten Dedications, and the Ten Grounds also recite them. Therefore, this precept-light shines forth from my mouth. It does not arise without a cause. This light is neither blue, yellow, red, white, nor black. It is neither form, nor thought. It is neither existent nor nonexistent, neither cause nor effect. This precept-light is precisely the original source of all Buddhas and all members of this Great Assembly. Therefore all you disciples of the Buddha should receive and observe, read, recite and study these precepts with utmost attention.
Disciples of the Buddha, listen attentively! Whoever can understand and accept a Dharma Master's words of transmission can receive the Bodhisattva precepts and be called foremost in purity. This is true whether that person is a king, a prince, an official, a monk, a nun, or a god of the eighteen Brahma Heavens, a god of the six Desire Heavens, or a human, a eunuch, a libertine, a prostitute, a slave, or a member of the Eight Divisions of Divinities, a Vajra spirit, an animal, or even a transformation-being.
IV. The Ten Major Precepts
The Buddhas said to his disciples, "There are ten major Bodhisattva precepts. If one receives the precepts but fails to recite them, he is not a Bodhisattva, nor is he a seed of Buddhahood. I, too, recite these precepts.
"All Bodhisattvas have studied them in the past, will study in the future, and are studying them now. I have explained the main characteristics of the Bodhisattva precepts. You should study and observe them with all your heart."
The Buddha continued:
1. First Major Precept
On Killing
A disciple of the Buddha shall not himself kill, encourage others to kill, kill by expedient means, praise killing, rejoice at witnessing killing, or kill through incantation or deviant mantras. He must not create the causes, conditions, methods, or karma of killing, and shall not intentionally kill any living creature.
As a Buddha's disciple, he ought to nurture a mind of compassion and filial piety, always devising expedient means to rescue and protect all beings. If instead, he fails to restrain himself and kills sentient beings without mercy, he commits a Parajika (major) offense.
2. Second Major Precept
On Stealing
A disciple of the Buddha must not himself steal or encourage others to steal, steal by expedient means, steal by means of incantation or deviant mantras. He should not create the causes, conditions, methods, or karma of stealing. No valuables or possessions, even those belonging to ghosts and spirits or thieves and robbers, be they as small as a needle or blade of grass, may be stolen.
As a Buddha's disciple, he ought to have a mind of mercy, compassion, and filial piety -- always helping people earn merits and achieve happiness. If instead, he steals the possessions of others, he commits a Parajika offense.
3. Third Major Precept
On Sexual Misconduct
A disciple of the Buddha must not engage in licentious acts or encourage others to do so. [As a monk] he should not have sexual relations with any female -- be she a human, animal, deity or spirit -- nor create the causes, conditions, methods, or karma of such misconduct. Indeed, he must not engage in improper sexual conduct with anyone.
A Buddha's disciple ought to have a mind of filial piety -- rescuing all sentient beings and instructing them in the Dharma of purity and chastity. If instead, he lacks compassion and encourages others to engage in sexual relations promiscuously, including with animals and even their mothers, daughters, sisters, or other close relatives, he commits a Parajika offense.
4. Fourth Major Precept
On Lying and False Speech
A disciple of the Buddha must not himself use false words and speech, or encourage others to lie or lie by expedient means. He should not involve himself in the causes, conditions, methods, or karma of lying, saying that he has seen what he has not seen or vice-versa, or lying implicitly through physical or mental means.
As a Buddha's disciple, he ought to maintain Right Speech and Right Views always, and lead all others to maintain them as well. If instead, he causes wrong speech, wrong views or evil karma in others, he commits a Parajika offense.
5. Fifth Major Precept
On Selling Alcoholic Beverages
A disciple of the Buddha must not trade in alcoholic beverages or encourage others to do so. He should not create the causes, conditions, methods, or karma of selling any intoxicant whatsoever, for intoxicants are the causes and conditions of all kinds of offenses.
As a Buddha's disciple, he ought to help all sentient beings achieve clear wisdom. If instead, he causes them to have upside-down, topsy-turvy thinking, he commits a Parajika offense.
6. Sixth Major Precept
On Broadcasting the Faults of the Assembly
A disciple of the Buddha must not himself broadcast the misdeeds or infractions of Bodhisattva-clerics or Bodhisattva-laypersons, or of [ordinary] monks and nuns -- nor encourage others to do so. He must not create the causes, conditions, methods, or karma of discussing the offenses of the assembly.
As a Buddha's disciple, whenever he hears evil persons, externalists or followers of the Two Vehicles speak of practices contrary to the Dharma or contrary to the precepts within the Buddhist community, he should instruct them with a compassionate mind and lead them to develop wholesome faith in the Mahayana.
If instead, he discusses the faults and misdeeds that occur within the assembly, he commits a Parajika offense.
7. Seventh Major Precept
On Praising Oneself and Disparaging Others
A disciple of the Buddha shall not praise himself and speak ill of others, or encourage others to do so. He must not create the causes, conditions, methods, or karma of praising himself and disparaging others.
As a disciple of the Buddha, he should be willing to stand in for all sentient beings and endure humiliation and slander -- accepting blame and letting sentient beings have all the glory. If instead, he displays his own virtues and conceals the good points of others, thus causing them to suffer slander, he commits a Parajika offense.
8. Eighth Major Precept
On Stinginess and Abuse
A disciple of the Buddha must not be stingy or encourage others to be stingy. He should not create the causes, conditions, methods, or karma of stinginess. As a Bodhisattva, whenever a destitute person comes for help, he should give that person what he needs. If instead, out of anger and resentment, he denies all assistance -- refusing to help with even a penny, a needle, a blade of grass, even a single sentence or verse or a phrase of Dharma, but instead scolds and abuses that person -- he commits a Parajika offense.
9. Ninth Major Precept
On Anger and Resentment
A disciple of the Buddha shall not harbor anger or encourage others to be angry. He should not create the causes, conditions, methods, or karma of anger.
As a disciple of the Buddha, he ought to be compassionate and filial, helping all sentient beings develop the good roots of non-contention. If instead, he insults and abuses sentient beings, or even transformation beings [such as deities and spirits], with harsh words, hitting them with his fists or feet, or attacking them with a knife or club -- or harbors grudges even when the victim confesses his mistakes and humbly seeks forgiveness in a soft, conciliatory voice -- the disciple commits a Parajika offense.
10. Tenth Major Precept
On Slandering the Triple Jewel
A Buddha's disciple shall not himself speak ill of the Triple Jewel or encourage others to do so. He must not create the causes, conditions, methods or karma of slander. If a disciple hears but a single word of slander against the Buddha from externalists or evil beings, he experiences a pain similar to that of three hundred spears piercing his heart. How then could he possibly slander the Triple Jewel himself?
Hence, if a disciple lacks faith and filial piety towards the Triple Jewel, and even assists evil persons or those of aberrant views to slander the Triple Jewel, he commits a Parajika offense.
V. Conclusion: The Ten Major Precepts
As a disciple of the Buddha, you should study these ten parajika (major) precepts and not break any one of them in even the slightest way -- much less break all of them! Anyone guilty of doing so cannot develop the Bodhi Mind in his current life and will lose whatever high position he may have attained, be it that of an emperor, Wheel-Turning King, Bhiksu, Bhiksuni -- as well as whatever level of Bodhisattvahood he may have reached, whether the Ten Dwellings, the Ten Practices, the Ten Dedications, the Ten Grounds -- and all the fruits of the eternal Buddha Nature. He will lose all of those levels of attainment and descend into the Three Evil Realms, unable to hear the words "parents" or "Triple Jewel" for eons! Therefore, Buddha's disciples should avoid breaking any one of these major precepts. All of you Bodhisattvas should study and observe the Ten Precepts, which have been observed, are being observed, and will be observed by all Bodhisattvas. They were explained in detail in the chapter, "The Eighty Thousand Rules of Conduct."
***
VI. The Forty-eight Secondary Precepts
Then the Buddha told the Bodhisattvas, "Now that I have explained the Ten Major Precepts, I will speak about the forty-eight secondary precepts."
1. Disrespect toward Teachers and Friends
A disciple of the Buddha who is destined to become an emperor, a Wheel-Turning King, or high official should first receive the Bodhisattva precepts. He will then be under the protection of all guardian deities and spirits, and the Buddhas will be pleased.
Once he has received the precepts, the disciple should develop a mind of filial piety and respect. Whenever he meets an Elder Master, a monk, or a fellow cultivator of like views and like conduct, he should rise and greet him with respect. He must then respectfully make offerings to the guest-monks, in accord with the Dharma. He should be willing to pledge himself, his family, as well as his kingdom, cities, jewels and other possessions.
If instead, he should develop conceit or arrogance, delusion or anger, refusing to rise and greet guest-monks and make offerings to them respectfully, in accordance with the Dharma, he commits a secondary offense.
2. On Consuming Alcoholic Beverages
A disciple of the Buddha should not intentionally consume alcoholic beverages, as they are the source of countless offenses. If he but offers a glass of wine to another person, his retribution will be to have no hands for five hundred lifetimes. How could he then consume liquor himself! Indeed, a Bodhisattva should not encourage any person or any other sentient being to consume alcohol, much less take any alcoholic beverages himself. A disciple should not drink any alcoholic beverages whatsoever. If instead, he deliberately does so or encourages others to do so, he commits a secondary offense.
3. On Eating Meat
A disciple of the Buddha must not deliberately eat meat. He should not eat the flesh of any sentient being. The meat-eater forfeits the seed of Great Compassion, severs the seed of the Buddha Nature and causes [animals and transcendental] beings to avoid him. Those who do so are guilty of countless offenses. Therefore, Bodhisattvas should not eat the flesh of any sentient beings whatsoever. If instead, he deliberately eats meat, he commits a secondary offense.
4. On Five Pungent Herbs
A disciple of the Buddha should not eat the five pungent herbs -- garlic, chives, leeks, onions, and asafoetida.This is so even if they are added as flavoring to other main dishes. Hence, if he deliberately does so, he commits a secondary offense.
5. On Not Teaching Repentance
If a disciple of the Buddha should see any being violate the Five Precepts, the Eight Precepts, the Ten Precepts, other prohibitions, or commit any of the Seven Cardinal Sins or any offense which leads to the Eight Adversities -- any violations of the precepts whatever -- he should counsel the offender to repent and reform.
Hence, if a Bodhisattva does not do so and furthermore continues to live together in the assembly with the offender, share in the offerings of the laity, participate in the same Uposatha ceremony and recite the precepts -- while failing to bring up that person's offense, enjoining him to repent -- the disciple commits a secondary offense.
6. Failing to Request the Dharma or Make Offerings
If an Elder Master, a Mahayana monk or fellow cultivator of like views and practice should come from far away to the temple, residence, city or village of a disciple of the Buddha, the disciple should respectfully welcome him and see him off. He should minister to his needs at all times, though doing so may cost as much as three taels of gold! Moreover, the disciple of the Buddha should respectfully request the guest-master to preach the Dharma three times a day by bowing to him without a single thought of resentment or weariness. He should be willing to sacrifice himself for the Dharma and never be lax in requesting it.
If he does not act in this manner, he commits a secondary offense.
7. Failing to Attend Dharma Lectures
A Bodhisattva disciple who is new to the Order should take copies of the appropriate sutras or precept codes to any place where such sutras, commentaries, or moral codes are being explained, to listen, study, and inquire about the Dharma. He should go anywhere, be it in a house, beneath a tree, in a temple, in the forests or mountains, or elsewhere. If he fails to do so, he commits a secondary offense.
8. On Turning Away from the Mahayana
If a disciple of the Buddha disavows the eternal Mahayana sutras and moral codes, declaring that they were not actually taught by the Buddha, and instead follows and observes those of the Two Vehicles and deluded externalists, he commits a secondary offense.
9. On Failure to Care for the Sick
If a disciple of the Buddha should see anyone who is sick, he should wholeheartedly provide for that person's needs just as he would for a Buddha. Of the eight Fields of Blessings, looking after the sick is the most important. A Buddha's disciple should take care of his father, mother, Dharma teacher or disciple -- regardless of whether the latter are disabled or suffering from various kinds of diseases.
If instead, he becomes angry and resentful and fails to do so, or refuses to rescue the sick or disabled in temples, cities and towns, forests and mountains, or along the road, he commits a secondary offense.
10. On Storing Deadly Weapons
A disciple of the Buddha should not store weapons such as knives, clubs, bows, arrows, spears, axes or any other weapons, nor may he keep nets, traps or any such devices used in destroying life.
As a disciple of the Buddha, he must not even avenge the death of his parents -- let alone kill sentient beings! He should not store any weapons or devices that can be used to kill sentient beings. If he deliberately does so, he commits a secondary offense.
The first ten secondary precepts have just been described. Disciples of the Buddha should study and respectfully observe them. They are explained in detail in the six chapters [now lost] following these precepts.
11. On Serving as an Emissary
A disciple of the Buddha shall not, out of personal benefit or evil intentions, act as a country's emissary to foster military confrontation and war causing the slaughter of countless sentient beings. As a disciple of the Buddha, he should not be involved in military affairs, or serve as a courier between armies, much less act as a willing catalyst for war. If he deliberately does so, he commits a secondary offense.
12. On Unlawful Business Undertakings
A disciple of the Buddha must not deliberately trade in slaves or sell anyone into servitude, nor should he trade in domestic animals, coffins or wood for caskets. He cannot engage in these types of business himself much less encourage others to do so. Otherwise, he commits a secondary offense.
13. On Slander and Libel
A disciple of the Buddha must not, without cause and with evil intentions, slander virtuous people, such as Elder Masters, monks or nuns, kings, princes or other upright persons, saying that they have committed the Seven Cardinal Sins or broken the Ten Major Bodhisattva Precepts. He should be compassionate and filial and treat all virtuous people as if they were his father, mother, siblings or other close relatives. If instead, he slanders and harms them, he commits a secondary offense.
14. On Starting Wildfires
A disciple of the Buddha shall not, out of evil intentions, start wildfires to clear forests and burn vegetation on mountains and plains, during the fourth to the ninth months of the lunar year. Such fires [are particularly injurious to animals during that period and may spread] to people's homes, towns and villages, temples and monasteries, fields and groves, as well as the [unseen] dwellings and possessions of deities and ghosts. He must not intentionally set fire to any place where there is life. If he deliberately does so, he commits a secondary offense.
15. Teaching Non-Mahayana Dharma
A disciple of the Buddha must teach one and all, from fellow disciples, relatives and spiritual friends, to externalists and evil beings, how to receive and observe the Mahayana sutras and moral codes. He should teach the Mahayana principles to them and help them develop the Bodhi Mind -- as well as the Ten Dwellings, the Ten Practices and the Ten Dedications, explaining the order and function of each of these Thirty Minds (levels).
If instead, the disciple, with evil, hateful intentions, perversely teaches them the sutras and moral codes of the Two Vehicle tradition as well as the commentaries of deluded externalists, he thereby commits a secondary offense.
16. Unsound Explanation of the Dharma
A Bodhisattva Dharma Master must first, with a wholesome mind, study the rules of deportment, as well as sutras and moral codes of the Mahayana tradition, and understand their meanings in depth. Then, whenever novices come from afar to seek instruction, he should explain, according to the Dharma, all the Bodhisattva renunciation practices, such as burning one's body, arm, or finger [as the ultimate act in the quest for Supreme Enlightenment]. If a novice is not prepared to follow these practices as an offering to the Buddhas, he is not a Bodhisattva monk. Moreover, a Bodhisattva monk should be willing to sacrifice his body and limbs for starving beasts and hungry ghosts [as the ultimate act of compassion in rescuing sentient beings].
After these explanations, the Bodhisattva Dharma Master should teach the novices in an orderly way, to awaken their minds. If instead, for personal gain, he refuses to teach or teaches in a confused manner, quoting passages out of order and context, or teaches in a manner that disparages the Triple Jewel, he commits a secondary offense.
17. On Exacting Donations
A disciple of the Buddha must not, for the sake of food, drink, money, possessions or fame, approach and befriend kings, princes, or high officials and [on the strength of such relationships], exact money, goods or other advantages. Nor may he encourage others to do so. These actions are called untoward, excessive demands and lack compassion and filial piety. Such a disciple commits a secondary offense.
18. On Serving as an Inadequate Master
A disciple of the Buddha should study the Twelve Divisions of the Dharma and recite the Bodhisattva precepts frequently. He should strictly observe these precepts in the Six Periods of the day and night and fully understand their meaning and principles as well as the essence of their Buddha Nature.
If instead, the disciple of the Buddha fails to understand even a sentence or a verse of the moral code or the causes and conditions related to the precepts, but pretends to understand them, he is deceiving both himself and others. A disciple who understands nothing of the Dharma, yet acts as a teacher transmitting the precepts, commits a secondary offense.
19. On Double-tongued Speech
A disciple of the Buddha must not, with malicious intent gossip or spread rumors and slander, create discord and disdain for virtuous people. [An example is] disparaging a monk who observes the Bodhisattva precepts, as he [makes offerings to the Buddhas by] holding an incense burner to his forehead. A disciple of the Buddha who does so commits a secondary offense.
20. Failure to Liberate Sentient Beings
A disciple of the Buddha should have a mind of compassion and cultivate the practice of liberating sentient beings. He must reflect thus: throughout the eons of time, all male sentient beings have been my father, all female sentient beings my mother. I was born of them, now I slaughter them, I would be slaughtering my parents as well as eating flesh that was once my own. This is so because all elemental earth, water, fire and air -- the four constituents of all life -- have previously been part of my body, part of my substance. I must therefore always cultivate the practice of liberating sentient beings and enjoin others to do likewise -- as sentient beings are forever reborn, again and again, lifetime after lifetime. If a Bodhisattva sees an animal on the verge of being killed, he must devise a way to rescue and protect it, helping it to escape suffering and death. The disciple should always teach the Bodhisattva precepts to rescue and deliver sentient beings.
On the day his father, mother, and siblings die, he should invite Dharma Masters to explain the Bodhisattva sutras and precepts. This will generate merits and virtues and help the deceased either to achieve rebirth in the Pure Lands and meet the Buddhas or to secure rebirth in the human or celestial realms. If instead, a disciple fails to do so, he commits a secondary offense.
You should study and respectfully observe the above ten precepts. Each of them is explained in detail in the chapter "Expiating Offenses."
21. On Violence and Vengefulness
A disciple of the Buddha must not return anger for anger, blow for blow. He should not seek revenge, even if his father, mother, siblings, or close relatives are killed -- nor should he do so if the ruler or king of his country is murdered. To take the life of one being in order to avenge the killing of another is contrary to filial piety [as we are all related through the eons of birth and rebirth].
Furthermore, he should not keep others in servitude, much less beat or abuse them, creating evil karma of mind, speech and body day after day -- particularly the offenses of speech. How much less should he deliberately commit the Seven Cardinal Sins. Therefore, if a Bodhisattva-monk lacks compassion and deliberately seeks revenge, even for an injustice done to his close relatives, he commits a secondary offense.
22. Arrogance and Failure to Request the Dharma
A disciple of the Buddha who has only recently left home and is still a novice in the Dharma should not be conceited. He must not refuse instruction on the sutras and moral codes from Dharma Masters on account of his own intelligence, worldly learning, high position, advanced age, noble lineage, vast understanding, great merits, extensive wealth and possessions, etc. Although these Masters may be of humble birth, young in age, poor, or suffering physical disabilities, they may still have genuine virtue and deep understanding of sutras and moral codes.
The novice Bodhisattva should not judge Dharma Masters on the basis of their family background and refuse to seek instructions on the Mahayana truths from them. If he does so, he commits a secondary offense.
23. On Teaching the Dharma Grudgingly
After my passing, if a disciple should, with a wholesome mind, wish to receive the Bodhisattva precepts, he may make a vow to do so before the images of Buddhas and Bodhisattvas and practice repentance before these images for seven days. If he then experiences a vision, he has received the precepts. If he does not, he should continue doing so for fourteen days, twenty-one days, or even a whole year, seeking to witness an auspicious sign. After witnessing such a sign, he could, in front of images of Buddhas and Bodhisattvas, formally receive the precepts. If he has not witnessed such a sign, although he may have accepted the precepts before the Buddha images, he has not actually received the precepts.
However, the witnessing of auspicious signs is not necessary if the disciple receives the precepts directly from a Dharma Master who has himself received the precepts. Why is this so? It is because this is a case of transmission from Master to Master and therefore all that is required is a mind of utter sincerity and respect on the part of the disciple.
If, within a radius of some three hundred fifty miles, a disciple cannot find a Master capable of conferring the Bodhisattva precepts, he may seek to receive them in front of Buddha or Bodhisattva images. However, he must witness an auspicious sign.
If a Dharma Master, on account of his extensive knowledge of sutras and Mahayana moral codes as well as his close relationship with kings, princes, and high officials, refuses to give appropriate answers to student-Bodhisattvas seeking the meaning of sutras and moral codes, or does so grudgingly, with resentment and arrogance, he commits a secondary offense.
24. Failure to Practice Mahayana Teachings
If a disciple of the Buddha fails to study Mahayana sutras and moral codes assiduously and cultivate correct views, correct nature and the correct Dharma Body, it is like abandoning the Seven Precious Jewels for [mere stones]: worldly texts and the Two-Vehicle or externalist commentaries. To do so is to create the causes and conditions that obstruct the Path to Enlightenment and cut himself off from his Buddha Nature. It is a failure to follow the Bodhisattva path. If a disciple intentionally acts in such a manner, he commits a secondary offense.
25. Unskilled Leadership of the Assembly
After my passing, if a disciple should serve as an abbot, elder Dharma Master, Precept Master, Meditation Master, or Guest Prefect, he must develop a compassionate mind and peacefully settle differences within the Assembly -- skillfully administering the resources of the Three Jewels, spending frugally and not treating them as his own property. If instead, he were to create disorder, provoke quarrels and disputes or squander the resources of the Assembly, he would commit a secondary offense.
26. Accepting Personal Offerings
Once a disciple of the Buddha has settled down in a temple, if visiting Bodhisattva Bhiksus should arrive at the temple precincts, the guest quarters established by the king, or even the summer retreat quarters, or the quarters of the Great Assembly, the disciple should welcome the visiting monks and see them off. He should provide them with such essentials as food and drink, a place to live, beds, chairs, and the like. If the host does not have the necessary means, he should be willing to pawn himself or cut off and sell his own flesh.
Whenever there are meal offerings and ceremonies at a layman's home, visiting monks should be given a fair share of the offerings. The abbot should send the monks, whether residents or guests, to the donor's place in turn [according to their sacerdotal age or merits and virtues]. If only resident monks are allowed to accept invitations and not visiting monks, the abbot is committing a grievous offense and is behaving no differently than an animal. He is unworthy of being a monk or a son of the Buddha, and is guilty of a secondary offense.
27. Accepting Discriminatory Invitations
A disciple of the Buddha must not accept personal invitations nor appropriate the offerings for himself. Such offerings rightly belong to the Sangha -- the whole community of monks and nuns of the Ten Directions. To accept personal offerings is to steal the possessions of the Sangha of the Ten Directions. It is tantamount to stealing what belongs to the Eight Fields of Blessings: Buddhas, Sages, Dharma Masters, Precept Masters, monks/nuns, mothers, fathers, the sick. Such a disciple commits a secondary offense.
28. Issuing Discriminatory Invitations
A disciple of the Buddha, be he a Bodhisattva monk, lay Bodhisattva, or other donor, should, when inviting monks or nuns to conduct a prayer session, come to the temple and inform the monk in charge. The monk will then tell him: "Inviting members of the Sangha according to the proper order is tantamount to inviting the Arhats of the Ten Directions. To offer a discriminatory special invitation to [such a worthy group as] five hundred Arhats or Bodhisattva-monks will not generate as much merit as inviting one ordinary monk, if it is his turn.
There is no provision in the teachings of the Seven Buddhas for discriminatory invitations. To do so is to follow externalist practices and to contradict filial piety [toward all sentient beings]. If a disciple deliberately issues a discriminatory invitation, he commits a secondary offense.
29. On Improper Livelihoods
A disciple of the Buddha should not, for the sake of gain or with evil intentions, engage in the business of prostitution, selling the wiles and charms of men and women. He must also not cook for himself, milling and pounding grain. Neither may he act as a fortune-teller predicting the gender of children, reading dreams and the like. Nor shall he practice sorcery, work as a trainer of falcons or hunting dogs, nor make a living concocting hundreds and thousands of poisons from deadly snakes, insects, or from gold and silver. Such occupations lack mercy, compassion, and filial piety [toward sentient beings]. Therefore, if a Bodhisattva intentionally engages in these occupations, he commits a secondary offense.
30. On Handling Business Affairs for the Laity
A disciple of the Buddha must not, with evil intentions, slander the Triple Jewel while pretending to be their close adherent -- preaching the Truth of Emptiness while his actions are in the realm of Existence. Furthermore, he must not handle worldly affairs for the laity, acting as a go-between or matchmaker -- creating the karma of attachment. Moreover, during the six days of fasting each month and the three months of fasting each year, a disciple should strictly observe all precepts, particularly against killing, stealing and the rules against breaking the fast. Otherwise, the disciple commits a secondary offense.
A Bodhisattva should respectfully study and observe the ten preceding precepts. They are explained in detail in the Chapter on "Prohibitions".
31. Rescuing Clerics Along with Sacred Objects
After my passing, in the evil periods that will follow, there will be externalists, evil persons, thieves and robbers who steal and sell statues and paintings of Buddhas, Bodhisattvas and [those to whom respect is due such as] their parents. They may even peddle copies of sutras and moral codes, or sell monks, nuns or those who follow the Bodhisattva Path or have developed the Bodhi Mind to serve as retainers or servants to officials and others.
A disciple of the Buddha, upon witnessing such pitiful events, must develop a mind of compassion and find ways to rescue and protect all persons and valuables, raising funds wherever he can for this purpose. If a Bodhisattva does not act in this manner, he commits a secondary offense.
32. On Harming Sentient Beings
A disciple of the Buddha must not sell knives, clubs, bows, arrows, other life-taking devices, nor keep altered scales or measuring devices. He should not abuse his governmental position to confiscate people's possessions, nor should he, with malice at heart, restrain or imprison others or sabotage their success. In addition, he should not raise cats, dogs, foxes, pigs and other such animals. If he intentionally does such things, he commits a secondary offense.
33. On Watching Improper Activities
A disciple of the Buddha must not, with evil intentions, watch people fighting or the battling of armies, rebels, gangs and the like, should not listen to the sounds of conch shells, drums, horns, guitars, flutes, lutes, songs or other music, nor should he be party to any form of gambling, whether dice, checkers, or the like. Furthermore, he should not practice fortune-telling or divination nor should he be an accomplice to thieves and bandits. He must not participate in any of these activities. If instead, he intentionally does so, he commits a secondary offense.
34. Temporary Abandoning of the Bodhi Mind
A disciple of the Buddha should observe the Bodhisattva precepts every day, whether walking, standing, reclining or seated -- reading and reciting them day and night. He should be resolute in keeping the precepts, as strong as a diamond, as desperate as a shipwrecked person clinging to a small log while attempting to cross the ocean, or as principled as the "Bhiksu bound by reeds". Furthermore, he should always have a wholesome faith in the teachings of the Mahayana. Conscious that sentient beings are Buddhas-to-be while the Buddhas are realized Buddhas, he should develop the Bodhi Mind and maintain it in each and every thought, without retrogression.
If a Bodhisattva has but a single thought in the direction of the Two Vehicles or externalist teachings, he commits a secondary offense.
35. Failure to Make Great Vows
A Bodhisattva must make many great vows -- to be filial to his parents and Dharma teachers, to meet good spiritual advisors, friends, and colleagues who will keep teaching him the Mahayana sutras and moral codes as well as the Stages of Bodhisattva Practice (the Ten Dwellings, the Ten Practices, the Ten Dedications, and the Ten Grounds). He should further vow to understand these teachings clearly so that he can practice according to the Dharma while resolutely keeping the precepts of the Buddhas. If necessary, he should lay down his life rather than abandon this resolve for even a single moment. If a Bodhisattva does not make such vows, he commits a secondary offense.
36. Failure to Make Resolutions
Once a Bodhisattva has made these Great Vows, he should strictly keep the precepts of the Buddhas and make the following resolutions:
1.- I would rather jump into a raging blaze, a deep abyss, or into a mountain of knives, than engage in impure actions with any woman, thus violating the sutras and moral codes of the Buddhas of the Three Periods of Time.
2.- I would rather wrap myself a thousand times with a red-hot iron net, than let this body, should it break the precepts, wear clothing provided by the faithful.
I would rather swallow red hot iron pellets and drink molten iron for hundreds of thousands of eons, than let this mouth, should it break the precepts, consume food and drink provided by the faithful.
I would rather lie on a bonfire or a burning iron net than let this body, should it break the precepts, rest on bedding, blankets and mats supplied by the faithful.
I would rather be impaled for eons by hundreds of spears, than let this body, should it break the precepts, receive medications from the faithful.
I would rather jump into a cauldron of boiling oil and roast for hundreds of thousands of eons, than let this body, should it break the precepts, receive shelter, groves, gardens, or fields from the faithful.
3.- I would rather be pulverized from head to toe by an iron sledge hammer, than let this body, should it break the precepts, accept respect and reverence from the faithful.
4.- I would rather have both eyes blinded by hundreds of thousands of swords and spears, rather than break the precepts by looking at beautiful forms. [In the same vein, I shall keep my mind from being sullied by exquisite sounds, fragrances, food and sensations.]
5.- I further vow that all sentient beings will achieve Buddhahood.
If a disciple of the Buddha does not make the preceding great resolutions, he commits a secondary offense.
37. Traveling in Dangerous Areas
[As a cleric], a disciple of the Buddha should engage in ascetic practices twice each year. He should sit in meditation, winter and summer, and observe the summer retreat. During those periods, he should always carry eighteen essentials such as a willow branch (for a toothbrush), ash-water (for soap), the traditional three clerical robes, an incense burner, a begging bowl, a sitting mat, a water filter, bedding, copies of sutras and moral codes as well as statues of Buddhas and Bodhisattvas.
When practicing austerities and when traveling, be it for thirty miles or three hundred miles, a cleric should always have the eighteen essentials with him. The two periods of austerities are from the 15th of the first lunar month to the 15th of the third month, and from the 15th of the eighth lunar month to the 15th of the tenth month. During the periods of austerities, he requires these eighteen essentials just as a bird needs its two wings.
Twice each month, the novice Bodhisattva should attend the Uposattha ceremony and recite the Ten Major and Forty-eight Secondary Precepts. Such recitations should be done before images of the Buddhas and Bodhisattvas. If only one person attends the ceremony, then he should do the reciting. If two, three, or even hundreds of thousands attend the ceremony, still only one person should recite. Everyone else should listen in silence. The one reciting should sit on a higher level than the audience, and everyone should be dressed in clerical robes. During the summer retreat, each and every activity should be managed in accordance with the Dharma.
When practicing the austerities, the Buddhist disciple should avoid dangerous areas, unstable kingdoms, countries ruled by evil kings, precipitous terrains, remote wildernesses, regions inhabited by bandits, thieves, or lions, tigers, wolves, poisonous snakes, or areas subject to hurricanes, floods and fires. The disciple should avoid all such dangerous areas when practicing the austerities and also when observing the summer retreat. Otherwise, he commits a secondary offense.
38. Order of Seating Within the Assembly
A disciple of the Buddha should sit in the proper order when in the Assembly. Those who received the Bodhisattva precepts first sit first, those who received the precepts afterwards should sit behind. Whether old or young, a Bhiksu or Bhiksuni, a person of status, a king, a prince, a eunuch, or a servant, etc., each should sit according to the order in which he received the precepts. Disciples of the Buddha should not be like externalists or deluded people who base their order on age or sit without any order at all -- in barbarian fashion. In my Dharma, the order of sitting is based on seniority of ordination.
Therefore, if a Bodhisattva does not follow the order of sitting according to the Dharma, he commits a secondary offense.
39. Failure to Cultivate Merits and Wisdom
A disciple of the Buddha should constantly counsel and teach all people to establish monasteries, temples and pagodas in mountains and forests, gardens and fields. He should also construct stupas for the Buddhas and buildings for winter and summer retreats. All facilities required for the practice of the Dharma should be established.
Moreover, a disciple of the Buddha should explain Mahayana sutras and the Bodhisattva precepts to all sentient beings. In times of sickness, national calamities, impending warfare or upon the death of one's parents, brothers and sisters, Dharma Masters and Precept Masters, a Bodhisattva should lecture and explain Mahayana sutras and the Bodhisattva precepts weekly for up to seven weeks.
The disciple should read, recite, and explain the Mahayana sutras and the Bodhisattva precepts in all prayer gatherings, in his business undertakings and during periods of calamity -- fire, flood, storms, ships lost at sea in turbulent waters or stalked by demons ... In the same vein, he should do so in order to transcend evil karma, the Three Evil Realms, the Eight Difficulties, the Seven Cardinal Sins, all forms of imprisonment, or excessive sexual desire, anger, delusion, and illness.
If a novice Bodhisattva fails to act as indicated, he commits a secondary offense.
*
**
The Bodhisattva should study and respectfully observe the nine precepts just mentioned above, as explained in the "Brahma Altar" chapter.
40. Discrimination in Conferring the Precepts
A disciple of the Buddha should not be selective and show preference in conferring the Bodhisattva precepts. Each and every person can receive the precepts -- kings, princes, high officials, Bhiksus, Bhiksunis, laymen, laywomen, libertines, prostitutes, the gods in the eighteen Brahma Heavens or the six Desire Heavens, asexual persons, bisexual persons, eunuchs, slaves, or demons and ghosts of all types. Buddhist disciples should be instructed to wear robes and sleep on cloth of a neutral color, formed by blending blue, yellow, red, black and purple dyes all together.
The clothing of monks and nuns should, in all countries, be different from those worn by ordinary persons.
Before someone is allowed to receive the Bodhisattva precepts, he should be asked: "have you committed any of the Cardinal Sins?" The Precept Master should not allow those who have committed such sins to receive the precepts.
Here are the Seven Cardinal Sins: shedding the Buddha's blood, murdering an Arhat, killing one's father, killing one's mother, murdering a Dharma Teacher, murdering a Precept Master or disrupting the harmony of the Sangha.
Except for those who have committed the Cardinal Sins, everyone can receive the Bodhisattva precepts.
The Dharma rules of the Buddhist Order prohibit monks and nuns from bowing down before rulers, parents, relatives, demons and ghosts.
Anyone who understands the explanations of the Precept Master can receive the Bodhisattva precepts. Therefore, if a person were to come from thirty to three hundred miles away seeking the Dharma and the Precept Master, out of meanness and anger, does not promptly confer these precepts, he commits a secondary offense.
41. Teaching for the Sake of Profit
If a disciple of the Buddha, when teaching others and developing their faith in the Mahayana, should discover that a particular person wishes to receive the Bodhisattva precepts, he should act as a teaching master and instruct that person to seek out two Masters, a Dharma Master and a Precept Master.
These two Masters should ask the Precept candidate whether he has committed any of the Seven Cardinal Sins in this life. If he has, he cannot receive the precepts. If not, he may receive the precepts.
If he has broken any of the Ten Major Precepts, he should be instructed to repent before the statues of Buddhas and Bodhisattvas. He should do so six times a day and recite the Ten Major and Forty-eight Minor Precepts, paying respect with utter sincerity to the Buddhas of the Three Periods of Time. He should continue in this manner until he receives an auspicious response, which could occur after seven days, fourteen days, twenty-one days, or even a year. Examples of auspicious signs include: experiencing the Buddhas rub the crown of one's head, or seeing lights, halos, flowers and other such rare phenomena.
The witnessing of an auspicious sign indicates that the candidate's karma has been dissipated. Otherwise, although he has repented, it was of no avail. He still has not received the precepts. However, the merits accrued will increase his chances of receiving the precepts in a future lifetime.
Unlike the case of a major Bodhisattva precept, if a candidate has violated any of the Forty-eight Secondary Precepts, he can confess his infraction and sincerely repent before Bodhisattva-monks or nuns. After that, his offense will be eradicated.
The officiating Master, however, must fully understand the Mahayana sutras and moral codes, the secondary as well as the major Bodhisattva precepts, what constitutes an offense and what does not, the truth of Primary Meaning, as well as the various Bodhisattva cultivation stages -- the Ten Dwellings, the Ten Practices, the Ten Dedications, the Ten Grounds, and Equal and Wonderful Enlightenment.
He should also know the type and degree of contemplation required for entering and exiting these stages and be familiar with the Ten Limbs of Enlightenment as well as a variety of other contemplations.
If he is not familiar with the above and, out of greed for fame, disciples or offerings, he makes a pretense of understanding the sutras and moral codes, he is deceiving himself as well as others. Hence, if he intentionally acts as Precept Master, transmitting the precepts to others, he commits a secondary offense.
42. Reciting the Precepts to Evil Persons
A disciple of the Buddha should not, with a greedy motive, expound the great precepts of the Buddhas before those who have not received them, externalists or persons with heterodox views. Except in the case of kings or supreme rulers, he may not expound the precepts before any such person.
Persons who hold heterodox views and do not accept the precepts of the Buddhas are untamed in nature. They will not, lifetime after lifetime, encounter the Triple Jewel. They are as mindless as trees and stones; they are no different from wooden stumps. Hence, if a disciple of the Buddha expounds the precepts of the Seven Buddhas before such persons, he commits a secondary offense.
43. Thoughts of Violating the Precepts
If a disciple of the Buddha joins the Order out of pure faith, receives the correct precepts of the Buddhas, but then develops thoughts of violating the precepts, he is unworthy of receiving any offerings from the faithful, unworthy of walking on the ground of his motherland, unworthy of drinking its water.
Five thousand guardian spirits constantly block his way, calling him "Evil thief!" These spirits always follow him into people's homes, villages and towns, sweeping away his very footprints. Everyone curses such a disciple, calling him a "Thief within the Dharma." All sentient beings avert their eyes, not wishing to see him.
A disciple of the Buddha who breaks the precepts is no different from an animal or a wooden stump. Hence, if a disciple intentionally violates the correct precepts, he commits a secondary offense.
44. Failure to Honor the Sutras and Moral Codes
A disciple of the Buddha should always singlemindedly receive, observe, read and recite the Mahayana sutras and moral codes. He should copy the sutras and moral codes onto bark, paper, fine cloth, or bamboo slats and not hesitate to use his own skin as paper, draw his own blood for ink and his marrow for ink solvent, or split his bones for use as pens. He should use precious gems, priceless incense and flowers and other precious things to make and adorn covers and cases to store the sutras and codes.
Hence, if he does not make offerings to the sutras and moral codes, in accordance with the Dharma, he commits a secondary offense.
45. Failure to Teach Sentient Beings
A disciple of the Buddha should develop a mind of Great Compassion. Whenever he enters people's homes, villages, cities or towns, and sees sentient beings, he should say aloud, "You sentient beings should all take the Three Refuges and receive the Ten [Major Bodhisattva] Precepts." Should he come across cows, pigs, horses, sheep and other kinds of animals, he should concentrate and say aloud, "You are now animals; you should develop the Bodhi Mind." A Bodhisattva, wherever he goes, be it climbing a mountain, entering a forest, crossing a river, or walking through a field should help all sentient beings develop the Bodhi Mind.
If a disciple of the Buddha does not wholeheartedly teach and rescue sentient beings in such a manner, he commits a secondary offense.
46. Preaching in an Inappropriate Manner
A disciple of the Buddha should always have a mind of Great Compassion to teach and transform sentient beings. Whether visiting wealthy and aristocratic donors or addressing Dharma gatherings, he should not remain standing while explaining the Dharma to laymen, but should occupy a raised seat in front of the lay assembly.
A Bhiksu serving as Dharma instructor must not be standing while lecturing to the Fourfold Assembly. During such lectures, the Dharma Master should sit on a raised seat amidst flowers and incense, while the Fourfold Assembly must listen from lower seats. The Assembly must respect and follow the Master like filial sons obeying their parents or Brahmans worshipping fire. If a Dharma Master does not follow these rules while preaching the Dharma, he commits a secondary offense.
47. On Regulations Against the Dharma
A disciple of the Buddha who has accepted the precepts of the Buddhas with a faithful mind, must not use his high official position (as a king, prince, official, etc.) to undermine the moral code of the Buddhas. He may not establish rules and regulations preventing the four kinds of lay disciples from joining the Order and practicing the Way, nor may he prohibit the making of Buddha or Bodhisattva images, statues and stupas, or the printing and distribution of sutras and codes. Likewise, he must not establish rules and regulations placing controls on the Fourfold Assembly. If highly placed lay disciples engage in actions contrary to the Dharma, they are no different from vassals in the service of [illegitimate] rulers.
A Bodhisattva should rightfully receive respect and offerings from all. If instead, he is forced to defer to officials, this is contrary to the Dharma, contrary to the moral code.
Hence, if a king or official has received the Bodhisattva precepts with a wholesome mind, he should avoid offenses that harm the Three Jewels. If instead, he intentionally commits such acts, he is guilty of a secondary offense.
48. On Destroying the Dharma
A disciple of the Buddha who becomes a monk with wholesome intentions must not, for fame or profit, explain the precepts to kings or officials in such a way as to cause monks, nuns or laymen who have received the Bodhisattva precepts to be tied up, thrown into prison or forcefully conscripted. If a Bodhisattva acts in such a manner, he is no different from a worm in a lion's body, eating away at the lion's flesh. This is not something a worm living outside the lion can do. Likewise, only disciples of the Buddhas can bring down the Dharma -- no externalist or demon can do so.
Those who have received the precepts of the Buddha should protect and observe them just as a mother would care for her only child or a filial son his parents. They must not break the precepts.
If a Bodhisattva hears externalists or evil-minded persons speak ill of, or disparage, the precepts of the Buddhas, he should feel as though his heart were pierced by three hundred spears, or his body stabbed with a thousand knives or thrashed with a thousand clubs. He would rather suffer in the hells himself for a hundred eons than hear evil beings disparage the precepts of the Buddha. How much worse it would be if the disciple were to break the precepts himself or incite others to do so! This is indeed an unfilial mind! Hence, if he violates the precepts intentionally, he commits a secondary offense.
The preceding nine precepts should be studied and respectfully observed with utmost faith.
VII. Conclusion
The Buddha said, "All of you disciples! These are the Forty-eight Secondary Precepts that you should observe. Bodhisattvas of the past have recited them, those of the future will recite them, those of the present are now reciting them.
"Disciples of the Buddha! You should all listen! These Ten Major and Forty-eight Secondary Precepts are recited by all Buddhas of the Three Periods of Time -- past, present, and future. I now recite them as well."
VIII. Epilogue
The Buddha continued: "Everyone in the Assembly -- kings, princes, officials, Bhiksus, Bhiksunis, laymen, laywomen and those who have received the Bodhisattva precepts -- should receive and observe, read and recite, explain and copy these precepts of the eternal Buddha Nature so that they can circulate without interruption for the edification of all sentient beings. They will then encounter the Buddhas and receive the teachings from each one in succession. Lifetime after lifetime, they will escape the Three Evil Paths and the Eight Difficulties and will always be reborn in the human and celestial realms."
I have concluded a general explanation of the precepts of the Buddhas beneath this Bodhi Tree. All in this Assembly should singlemindedly study the Pratimoksa precepts and joyfully observe them.
These precepts are explained in detail in the exhortation section of the "Markless Celestial King" chapter.
At that time, the Bodhisattvas of the Three Thousand World System (cosmos) sat listening with utmost reverence to the Buddha reciting the precepts. They then joyously received and observed them.
As Buddha Sakyamuni finished explaining the Ten Inexhaustible Precepts of the "Mind-Ground Dharma Door" chapter, (which Vairocana Buddha had previously proclaimed in the Lotus Flower Treasury World), countless other Sakyamuni Buddhas did the same.
As Sakyamuni Buddha preached in ten different places, from the Mahesvara Heaven Palace to the Bodhi Tree, for the benefit of countless Bodhisattvas and other beings, all the countless Buddhas in the infinite lands of the Lotus Treasury World did the same.
They explained the Buddha's Mind Treasury (the Thirty Minds), Ground Treasury, Precept Treasury, Infinite Actions and Vows Treasury, the Treasury of the Ever-Present Buddha Nature as Cause and Effect of Buddhahood. Thus, all the Buddhas completed their expositions of the countless Dharma Treasuries.
All sentient beings throughout the billions of worlds gladly receive and observe these Teachings.
The characteristics of the Mind-Ground are explained in greater detail in the chapter "Seven Forms of Conduct of the Buddha Floral Brilliance King."
IX. Verses of Praise
The sages with great samadhi and wisdom
Can observe this teaching;
Even before reaching Buddhahood
They are blessed with five benefits:
First, the Buddhas of the Ten Directions
Always keep them in mind and protect them.
Secondly, at the time of death
They hold correct views with a joyous mind.
Third, wherever they are reborn,
The Bodhisattvas are their friends.
Fourth, merits and virtues abound as
The Paramita of Precepts is accomplished.
Fifth, in this life and in succeeding ones,
Observing all precepts, they are filled with
merits and wisdom.
Such disciples are sons of the Buddha.
Wise people should ponder this well.
Common beings clinging to marks and self
Cannot obtain this teaching.
Nor can followers of the Two Vehicles,
abiding in quietude,
Plant their seeds within it.
To nurture the sprouts of Bodhi,
To illuminate the world with wisdom,
You should carefully observe
The True Mark of all dharmas:
Neither born nor unborn,
Neither eternal nor extinct,
Neither the same nor different,
Neither coming nor going.
In that singleminded state
The disciple should diligently cultivate
And adorn the Bodhisattva's practices and deeds
In sequential order.
Between the teachings of study and non-study,
One should not develop thoughts of discrimination.
This is the Foremost Path --
Also known as Mahayana.
All offenses of idle speculation and meaningless debate
Invariably disappear at this juncture;
The Buddha's omniscient wisdom
Also arises from this.
Therefore, all disciples of the Buddha
Should develop great resolve,
And strictly observe the Buddha's precepts
As though they were brilliant gems.
All Bodhisattvas of the past
Have studied these precepts;
Those of the future will also study them.
Those of the present study them as well.
This is the path walked by the Buddhas,
And praised by the Buddhas.
I have now finished explaining the precepts,
The body of immense merit and virtue.
I now transfer them all to sentient beings;
May they all attain Supreme Wisdom;
May the sentient beings who hear this Dharma
All attain Buddhahood.
X. Verses of Dedication
In the Lotus Treasury World,
Vairocana explained an infinitesimal part of the Mind-Ground Door,
Transmitting it to the Sakyamunis:
Major and minor precepts are clearly delineated,
All sentient beings receive immense benefits.

- wong chee tat :)

me think :)

Saturday, June 26, 2010

Full Moon

The 2010 Lunar Eclipse

Thursday, June 24, 2010

More S'poreans open to online dating, matchmaking

Tuesday, June 22, 2010

More Singaporeans are staying single

Sunday, June 20, 2010

'Brand China' takes aim at global electronics giants

Saturday, June 19, 2010

Aftermath

System Updates

Friday, June 18, 2010

Coraline

Mistakes

Namo Amitabha

Namo Amitabha

Namo Amitabha

Namo Amitabha

Namo Amitabha

Namo Amitabha

Namo Amitabha

Namo Amitabha

Om Mani Padme Hum

Namo Amituofo - Pure Land (1 Mala - 108 Repetitions)

Heart Sutra (Sanskrit) by Imee Ooi

Heart Sutra (Mandarin) by Imee Ooi

prajnaparamita hridaya sutra

THE SUTRA OF FORTY-TWO SECTIONS SPOKEN BY THE BUDDHA

The Brahma Net Sutra