The most important thing for maintaining a good health and a virtuous nature is to refrain from the temptation and abuse of sex. Otherwise, internally, one`s essence is harmed; outwardly, one`s behavior is corrupted. Lust and the abuse of sex are like a sharp knife that can scrape one`s essence and carve one`s bone. One`s primal energy will be exhausted, by which one cannot accomplish anything if one wishes to cultivate. One may degrade further to commit immoral acts, thus creating more negative karma.
- www.tbsn.org
-wong chee tat :)
Friday, May 30, 2008
Thursday, May 29, 2008
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Wednesday, May 28, 2008
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Tuesday, May 27, 2008
The Buddha Speaks of Amitabha Sutra
The Buddha Speaks of Amitabha Sutra
Namo Homage to the Lotus Pool Assembly of Buddhas and Bodhisattvas As Vast As the Sea
Thus I have heard, at one time the Buddha dwelt at Shravasti, in the Jeta Grove in the Garden of the Benefactor of Orphans and the Forlorn, together with a gathering of Great Bhikshus, twelve-hundred fifty in all, all Great Arhats well-known to the assembly: Elders Shariputra, Mahamaudgalyayana, Mahakasyapa, Mahakatyayana, Mahakausthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakaphina, Vakkula, Aniruddha, and others such as these, all Great Disciples, together with all the Bodhisattvas, Mahasattvas: Manjushri, Prince of Dharma; Ajita Bodhisattva, Gandhastin Bodhisattva, Nityodukta Bodhisattva, and others such as these, all Great Bodhisattvas, and together with Shakra, Chief among Gods, and the numberless great multitudes from all the heavens.
At that time, the Buddha told the Elder Shariputra, From here, passing through hundreds of thousands of millions of Buddhalands to the West there is a world called Utmost Happiness. In this land a Buddha called Amitabha right now teaches the Dharma.
Shariputra, why is this land called Utmost Happiness? All living beings of this country never suffer, but enjoy every bliss. Therefore it is called Utmost Happiness.
Moreover, Shariputra, this land of Utmost Happiness is completely surrounded by seven tiers of railings, seven layers of netting, and seven rows of trees, all formed from the four treasures, and for this reason called Utmost Happiness.
Moreover, Shariputra, in the land of Utmost Happiness are pools of the seven jewels, filled with the waters of eight meritorious qualities; the bottom of each pool is pure, covered with golden sands. On the four sides climb stairs of gold, silver, lapus lazuli, crystal, mother-of pearl, rubies, and carnelian.
In the pools bloom lotuses as large as carriage wheels with colors of green light, red light, yellow light, and white light, subtle, rare, fragrant, and pure. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this Buddhaland heavenly music always plays, and the ground is made of gold. In the six periods of the day and night a heavenly rain of mandarava flowers falls, and throughout the clear morning, each living being of this land offers sacks filled with myriads of wonderful flowers to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime they return to their own countries and after eating they walk about. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this country there are always rare and unusual birds of many kinds and colors: white geese, cranes, peacocks, parrots, egrets, kalavinkas and two-headed birds. In the six periods of the day and night the flocks of birds sing forth harmonious and elegant sounds. Their clear and joyful calls proclaim the Five Roots, the Five Powers, the Seven Limbs of Bodhi, the Eightfold Path of Sages, and dharmas such as these. When living beings of this land hear their calls they are altogether mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.
Shariputra! Do not say that these birds are born as retribution for their sins. And why not? Because in this Buddhaland the three evil paths do not exist. Shariputra, even the names of the three evil paths are unknown in this Buddha's land; how much the less could they actually exist! Wishing to proclaim the Dharma's sound far and wide, Amitabha Buddha created these multitudes of birds by transformation.
Shariputra, in that Buddhaland when the gentle winds blow, the rows of jewelled trees and jewelled nets reverberate with fine and wondrous sounds, as a symphony of one hundred thousand kinds of music played in harmony. All who hear these sounds are naturally mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Shariputra, what do you think? Why is this Buddha called Amitabha? Shariputra, the brilliance of that Buddha's light is measureless, illumining the lands of the ten directions everywhere without obstruction. For this reason he is called Amitabha.
Moreover, Shariputra, the lifespan of that Buddha and that of his people extends for measureless, limitless asamkhyeyas of kalpas. For this reason he is called Amitayus. And,
Shariputra, since Amitabha became a Buddha, ten kalpas have passed.
Moreover, Shariputra, that Buddha has measureless, limitless asamkheyas of Sound-Hearer disciples, their number incalculable. So too is the assembly of Bodhisattvas. Shariputra, that Buddhaland is crowned in splendor and virtues such as these.
Moreover, Shariputra, the living beings born in the Land of Utmost Happiness are all avaivartika. Among them are many who in this very life will dwell in Buddhahood. Their number is extremely many; it is incalculable. And only in measureless, limitless asamkyeyas of kalpas could they be counted.
Shariputra, those living beings who hear of this should vow: I wish to be born in that country. And why? Because those who are born there assemble in one place with people whose goodness is unsurpassed. Shariputra, if one has few good roots, blessings, and virtues, one cannot be born in that land.
Shariputra, if there is a good man or good woman who hears of Amitabha and holds his name whether for one day, two days, three, four, five days, six days, as long as seven days with one mind unconfused, when this person nears the end of life, before him will appear Amitabha and all the Assembly of Holy Ones. When the end comes, his mind will not be utterly confused, and in Amitabha's Land of Utmost Happiness he will quickly be reborn. Shariputra, because I see this benefit, I speak these words; and, if living beings hear this teaching they should make the vow: I wish to born in that land.
Shariputra, just as I now praise the inconceivable benefits arising from the merit and virtue of Amitabha, so too in the East does Akshobya Buddha, Sumeru Likeness Buddha, Great Sumeru Buddha, Sumeru Light Buddha, Wonderful Sound Buddha; all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all the Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Southern World, Sun-Moon Lamp Buddha, Sumeru Lamp Buddha, Celebrated Light Buddha, Great Radiant Shoulders Buddha, Sumeru Lamp Buddha, Measureless Vigor Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Western World, Measureless Life Buddha, Infinite Features Buddha, Measureless Curtain Buddha, Great Light Buddha, Great Clarity Buddha, Jewelled Likeness Buddha, Pure Light Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, protecting and bearing it in mind.
Shariputra, in the Northern World, Radiant Shoulders Buddha, Most Glorious Sound Buddha, Invincible Buddha, Sun-Birth Buddha, Luminous Net Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Below, Lion Buddha, Well-Known Buddha, Celebrated Light Buddha, Dharma Buddha, Dharma-Curtain Buddha, Upholding Dharma Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Above, Pure Sound Buddha, Constellation King Buddha, Superior Fragrance Buddha, Fragrant Light Buddha, Great Radiant Shoulders Buddha, Varicolored Jewels-Adorned Body Buddha, Sala Tree King Buddha, Jewelled Flower of Virtue Buddha, Discerning All Meanings Buddha, Like Sumeru Mountain Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, what do you think? Why is it called Sutra which all Buddhas protect and bear in mind? Shariputra, if a good man or good woman hears this sutra and upholds it, and hears the names of all these Buddhas, this good man or good woman will also be one whom all Buddhas protect and bear in mind, and will attain non-retreat from anuttarasamyaksambodhi. Therefore,
Shariputra, all of you should believe and accept my words and the words all Buddhas speak.
Shariputra, if there are people who have already made the vow, who now make the vow, or who will make the vow, I wish to be born in Amitabha's country, these people, whether born in the past, now being born there, or to be born there in the future, will all attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all good men and good women who believe should make the vow, I wish to be born in that country.
Shariputra, just as I now praise the inconceivable merit and virtue of all Buddhas, all those Buddhas also praise my inconceivable merit and virtue, saying these words: Shakyamuni Buddha can accomplish extremely difficult and rare deeds in the Saha Land during the evil time of the Five Turbidities: during the time turbidity, the views turbidity, the affliction turbidity, the living beings turbidity, and the lifespan turbidity. He can attain anuttarasamyaksambodhi and for the sake of living beings proclaim this Dharma, which the whole world finds hard to believe.
Shariputra, you should know that I, in the evil time of the Five Turbidities, perform these difficult deeds, attain anuttarasamyaksambodhi, and for the entire world proclaim this Dharma which is difficult to believe, extremely difficult!
After the Buddha spoke this Sutra, Shariputra, all the Bhikshus, and the entire world of gods, humans, asuras, and others, hearing what the Buddha had said, joyously delighted in it, faithfully accepted it, bowed and withdrew.
End of the Buddha Speaks of Amitabha Sutra
-http://web.singnet.com.sg/~alankhoo/AmitabhaSutra.htm
- wong chee tat :)
Namo Homage to the Lotus Pool Assembly of Buddhas and Bodhisattvas As Vast As the Sea
Thus I have heard, at one time the Buddha dwelt at Shravasti, in the Jeta Grove in the Garden of the Benefactor of Orphans and the Forlorn, together with a gathering of Great Bhikshus, twelve-hundred fifty in all, all Great Arhats well-known to the assembly: Elders Shariputra, Mahamaudgalyayana, Mahakasyapa, Mahakatyayana, Mahakausthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakaphina, Vakkula, Aniruddha, and others such as these, all Great Disciples, together with all the Bodhisattvas, Mahasattvas: Manjushri, Prince of Dharma; Ajita Bodhisattva, Gandhastin Bodhisattva, Nityodukta Bodhisattva, and others such as these, all Great Bodhisattvas, and together with Shakra, Chief among Gods, and the numberless great multitudes from all the heavens.
At that time, the Buddha told the Elder Shariputra, From here, passing through hundreds of thousands of millions of Buddhalands to the West there is a world called Utmost Happiness. In this land a Buddha called Amitabha right now teaches the Dharma.
Shariputra, why is this land called Utmost Happiness? All living beings of this country never suffer, but enjoy every bliss. Therefore it is called Utmost Happiness.
Moreover, Shariputra, this land of Utmost Happiness is completely surrounded by seven tiers of railings, seven layers of netting, and seven rows of trees, all formed from the four treasures, and for this reason called Utmost Happiness.
Moreover, Shariputra, in the land of Utmost Happiness are pools of the seven jewels, filled with the waters of eight meritorious qualities; the bottom of each pool is pure, covered with golden sands. On the four sides climb stairs of gold, silver, lapus lazuli, crystal, mother-of pearl, rubies, and carnelian.
In the pools bloom lotuses as large as carriage wheels with colors of green light, red light, yellow light, and white light, subtle, rare, fragrant, and pure. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this Buddhaland heavenly music always plays, and the ground is made of gold. In the six periods of the day and night a heavenly rain of mandarava flowers falls, and throughout the clear morning, each living being of this land offers sacks filled with myriads of wonderful flowers to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime they return to their own countries and after eating they walk about. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this country there are always rare and unusual birds of many kinds and colors: white geese, cranes, peacocks, parrots, egrets, kalavinkas and two-headed birds. In the six periods of the day and night the flocks of birds sing forth harmonious and elegant sounds. Their clear and joyful calls proclaim the Five Roots, the Five Powers, the Seven Limbs of Bodhi, the Eightfold Path of Sages, and dharmas such as these. When living beings of this land hear their calls they are altogether mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.
Shariputra! Do not say that these birds are born as retribution for their sins. And why not? Because in this Buddhaland the three evil paths do not exist. Shariputra, even the names of the three evil paths are unknown in this Buddha's land; how much the less could they actually exist! Wishing to proclaim the Dharma's sound far and wide, Amitabha Buddha created these multitudes of birds by transformation.
Shariputra, in that Buddhaland when the gentle winds blow, the rows of jewelled trees and jewelled nets reverberate with fine and wondrous sounds, as a symphony of one hundred thousand kinds of music played in harmony. All who hear these sounds are naturally mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Shariputra, what do you think? Why is this Buddha called Amitabha? Shariputra, the brilliance of that Buddha's light is measureless, illumining the lands of the ten directions everywhere without obstruction. For this reason he is called Amitabha.
Moreover, Shariputra, the lifespan of that Buddha and that of his people extends for measureless, limitless asamkhyeyas of kalpas. For this reason he is called Amitayus. And,
Shariputra, since Amitabha became a Buddha, ten kalpas have passed.
Moreover, Shariputra, that Buddha has measureless, limitless asamkheyas of Sound-Hearer disciples, their number incalculable. So too is the assembly of Bodhisattvas. Shariputra, that Buddhaland is crowned in splendor and virtues such as these.
Moreover, Shariputra, the living beings born in the Land of Utmost Happiness are all avaivartika. Among them are many who in this very life will dwell in Buddhahood. Their number is extremely many; it is incalculable. And only in measureless, limitless asamkyeyas of kalpas could they be counted.
Shariputra, those living beings who hear of this should vow: I wish to be born in that country. And why? Because those who are born there assemble in one place with people whose goodness is unsurpassed. Shariputra, if one has few good roots, blessings, and virtues, one cannot be born in that land.
Shariputra, if there is a good man or good woman who hears of Amitabha and holds his name whether for one day, two days, three, four, five days, six days, as long as seven days with one mind unconfused, when this person nears the end of life, before him will appear Amitabha and all the Assembly of Holy Ones. When the end comes, his mind will not be utterly confused, and in Amitabha's Land of Utmost Happiness he will quickly be reborn. Shariputra, because I see this benefit, I speak these words; and, if living beings hear this teaching they should make the vow: I wish to born in that land.
Shariputra, just as I now praise the inconceivable benefits arising from the merit and virtue of Amitabha, so too in the East does Akshobya Buddha, Sumeru Likeness Buddha, Great Sumeru Buddha, Sumeru Light Buddha, Wonderful Sound Buddha; all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all the Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Southern World, Sun-Moon Lamp Buddha, Sumeru Lamp Buddha, Celebrated Light Buddha, Great Radiant Shoulders Buddha, Sumeru Lamp Buddha, Measureless Vigor Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Western World, Measureless Life Buddha, Infinite Features Buddha, Measureless Curtain Buddha, Great Light Buddha, Great Clarity Buddha, Jewelled Likeness Buddha, Pure Light Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, protecting and bearing it in mind.
Shariputra, in the Northern World, Radiant Shoulders Buddha, Most Glorious Sound Buddha, Invincible Buddha, Sun-Birth Buddha, Luminous Net Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Below, Lion Buddha, Well-Known Buddha, Celebrated Light Buddha, Dharma Buddha, Dharma-Curtain Buddha, Upholding Dharma Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Above, Pure Sound Buddha, Constellation King Buddha, Superior Fragrance Buddha, Fragrant Light Buddha, Great Radiant Shoulders Buddha, Varicolored Jewels-Adorned Body Buddha, Sala Tree King Buddha, Jewelled Flower of Virtue Buddha, Discerning All Meanings Buddha, Like Sumeru Mountain Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, what do you think? Why is it called Sutra which all Buddhas protect and bear in mind? Shariputra, if a good man or good woman hears this sutra and upholds it, and hears the names of all these Buddhas, this good man or good woman will also be one whom all Buddhas protect and bear in mind, and will attain non-retreat from anuttarasamyaksambodhi. Therefore,
Shariputra, all of you should believe and accept my words and the words all Buddhas speak.
Shariputra, if there are people who have already made the vow, who now make the vow, or who will make the vow, I wish to be born in Amitabha's country, these people, whether born in the past, now being born there, or to be born there in the future, will all attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all good men and good women who believe should make the vow, I wish to be born in that country.
Shariputra, just as I now praise the inconceivable merit and virtue of all Buddhas, all those Buddhas also praise my inconceivable merit and virtue, saying these words: Shakyamuni Buddha can accomplish extremely difficult and rare deeds in the Saha Land during the evil time of the Five Turbidities: during the time turbidity, the views turbidity, the affliction turbidity, the living beings turbidity, and the lifespan turbidity. He can attain anuttarasamyaksambodhi and for the sake of living beings proclaim this Dharma, which the whole world finds hard to believe.
Shariputra, you should know that I, in the evil time of the Five Turbidities, perform these difficult deeds, attain anuttarasamyaksambodhi, and for the entire world proclaim this Dharma which is difficult to believe, extremely difficult!
After the Buddha spoke this Sutra, Shariputra, all the Bhikshus, and the entire world of gods, humans, asuras, and others, hearing what the Buddha had said, joyously delighted in it, faithfully accepted it, bowed and withdrew.
End of the Buddha Speaks of Amitabha Sutra
-http://web.singnet.com.sg/~alankhoo/AmitabhaSutra.htm
- wong chee tat :)
Monday, May 26, 2008
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Saturday, May 24, 2008
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Friday, May 23, 2008
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Thursday, May 22, 2008
The Heart Sutra: Prajnaparamita-Hridaya-Sutra
The Heart Sutra: Prajnaparamita-Hridaya-Sutra
Om namo bhagavatyai arya-prajnaparamitayai!
Om! Salutation to the blessed and noble one! (who has reached the other shore of the most excellent transcendental wisdom).
(In this invocation the perfection of transcendental wisdom is personified as the compassionate mother of bodhi -- wisdom -- who bestows enlightenment upon the bodhisattvas who had vigilantly followed the course prescribed for the aspirant to full enlightenment -- samyak sambodhi.)
Verse 1
arya-avalokitesvaro bodhisattvo gambhiram prajnaparamitacaryam caramano vyavalokayati sma: panca-skandhas tams ca svabhavasunyan pasyati sma.
The noble bodhisattva, Avalokitesvara, being engaged in practicing the deep transcendental wisdom-discipline, looked down from above upon the five skandhas (aggregates), and saw that in their svabhava (self-being) they are devoid of substance.
Verse 2
iha sariputra rupam sunyata sunyataiva rupam, rupan na prithak sunyata sunyataya na prithag rupam, yad rupam sa sunyata ya sunyata tad rupam; evam eva vedana-samjna-samskara-vijnanam.
Here, O Sariputra, bodily-form is voidness; verily, voidness is bodily-form. Apart from bodily-form there is no voidness; so apart from voidness there is no bodily-form. That which is voidness is bodily-form; that which is bodily-form is voidness. Likewise (the four aggregates) feeling, perception, mental imaging, and consciousness (are devoid of substance).
Verse 3
iha sariputra sarva-dharmah sunyata-laksala, anutpanna aniruddha, amala avimala, anuna aparipurnah.
Here, O Sariputra, all phenomena of existence are characterized by voidness: neither born nor annihilated, neither blemished nor immaculate, neither deficient nor overfilled.
Verse 4
tasmac chariputra sunyatayam na rupam na vedana na samjna na samskarah na vijnanam. na caksuh-srotra-ghrana-jihva-kaya-manamsi. na rupa-sabda-gandha-rasa-sprastavya-dharmah. na caksur-dhatur yavan na manovijnana-dhatuh. na-avidya na-avidya-ksayo yavan na jaramaranam na jara-marana-ksayo. na duhkha-samudaya-nirodha-marga. na jnanam, na praptir na-apraptih.
Therefore, O Sariputra, in voidness there is no bodily-form, no feeling, no mental imaging, no consciousness; no eye, ear, nose, tongue, body, or mind; no sense objects of bodily-form, sound, smell, taste, or touchable states; no visual element, and so forth, until one comes to no mind-cognition element. There is no ignorance, nor extinction of ignorance, until we come to: no aging and death, nor extinction of aging and death. There is no suffering, no origination, no cessation, no path; there is no higher knowledge, no attainment (of nirvana), no nonattainment.
Verse 5
tasmac chariputra apraptitvad bodhisattvasya prajnaparamitam asritya vibaraty acittavaranah. cittavarana-nastitvad atrasto viparyasa-ati-kranto nistha-nirvana-praptah.
Therefore, O Sariputra, by reason of his nonattainment (of nirvana), the bodhisattva, having resorted to prajnaparamita (transcendental wisdom), dwells serenely with perfect mental freedom. By his non-possession of mental impediments (the bodhisattva) without fear, having surpassed all perversions, attains the unattainable (bliss of) nirvana.
Verse 6
tryadhva-vyavasthitah sarva-buddhah prajnaparamitam asritya-anut-taram samyaksambodhim abhisambuddhah.
All Buddhas, self-appointed to appear in the three periods of time (past, present, and future), having resorted to the incomparable prajnaparamita, have become fully awake to samyak sambodhi (absolute perfect enlightenment).
Verse 7
tasmaj jnatavyam: prajnaparamita maha-mantro mahavidya-mantro 'nuttara-mantro samasama-mantrah, sarva-duhkha-prasamanah, satyam amithyatvat. prajnaparamitayam ukto mantrah. tadyatha: gate gate paragate parasamgate bodhi svaha. iti prajnaparamita-hridayam sa-maptam.
Therefore prajnaparamita should be recognized as the great mantra, the mantra of great wisdom, the most sublime mantra, the incomparable mantra and the alleviator of all suffering; it is truth by reason of its being nonfalsehood. This is the mantra proclaimed in prajnaparamita. It is:
gate gate paragate parasamgate bodhi svaha!
Gone, gone, gone beyond, gone altogether beyond (to the other shore)! O enlightenment! Be it so! Hail!
This concludes Prajnaparamita-Hridaya-Sutra.
-(From Sunrise magazine, December 1996/January 1997. Copyright © 1997 by Theosophical University Press.)
- All big thank you for those who point out the link =)
- wong chee tat :)
Om namo bhagavatyai arya-prajnaparamitayai!
Om! Salutation to the blessed and noble one! (who has reached the other shore of the most excellent transcendental wisdom).
(In this invocation the perfection of transcendental wisdom is personified as the compassionate mother of bodhi -- wisdom -- who bestows enlightenment upon the bodhisattvas who had vigilantly followed the course prescribed for the aspirant to full enlightenment -- samyak sambodhi.)
Verse 1
arya-avalokitesvaro bodhisattvo gambhiram prajnaparamitacaryam caramano vyavalokayati sma: panca-skandhas tams ca svabhavasunyan pasyati sma.
The noble bodhisattva, Avalokitesvara, being engaged in practicing the deep transcendental wisdom-discipline, looked down from above upon the five skandhas (aggregates), and saw that in their svabhava (self-being) they are devoid of substance.
Verse 2
iha sariputra rupam sunyata sunyataiva rupam, rupan na prithak sunyata sunyataya na prithag rupam, yad rupam sa sunyata ya sunyata tad rupam; evam eva vedana-samjna-samskara-vijnanam.
Here, O Sariputra, bodily-form is voidness; verily, voidness is bodily-form. Apart from bodily-form there is no voidness; so apart from voidness there is no bodily-form. That which is voidness is bodily-form; that which is bodily-form is voidness. Likewise (the four aggregates) feeling, perception, mental imaging, and consciousness (are devoid of substance).
Verse 3
iha sariputra sarva-dharmah sunyata-laksala, anutpanna aniruddha, amala avimala, anuna aparipurnah.
Here, O Sariputra, all phenomena of existence are characterized by voidness: neither born nor annihilated, neither blemished nor immaculate, neither deficient nor overfilled.
Verse 4
tasmac chariputra sunyatayam na rupam na vedana na samjna na samskarah na vijnanam. na caksuh-srotra-ghrana-jihva-kaya-manamsi. na rupa-sabda-gandha-rasa-sprastavya-dharmah. na caksur-dhatur yavan na manovijnana-dhatuh. na-avidya na-avidya-ksayo yavan na jaramaranam na jara-marana-ksayo. na duhkha-samudaya-nirodha-marga. na jnanam, na praptir na-apraptih.
Therefore, O Sariputra, in voidness there is no bodily-form, no feeling, no mental imaging, no consciousness; no eye, ear, nose, tongue, body, or mind; no sense objects of bodily-form, sound, smell, taste, or touchable states; no visual element, and so forth, until one comes to no mind-cognition element. There is no ignorance, nor extinction of ignorance, until we come to: no aging and death, nor extinction of aging and death. There is no suffering, no origination, no cessation, no path; there is no higher knowledge, no attainment (of nirvana), no nonattainment.
Verse 5
tasmac chariputra apraptitvad bodhisattvasya prajnaparamitam asritya vibaraty acittavaranah. cittavarana-nastitvad atrasto viparyasa-ati-kranto nistha-nirvana-praptah.
Therefore, O Sariputra, by reason of his nonattainment (of nirvana), the bodhisattva, having resorted to prajnaparamita (transcendental wisdom), dwells serenely with perfect mental freedom. By his non-possession of mental impediments (the bodhisattva) without fear, having surpassed all perversions, attains the unattainable (bliss of) nirvana.
Verse 6
tryadhva-vyavasthitah sarva-buddhah prajnaparamitam asritya-anut-taram samyaksambodhim abhisambuddhah.
All Buddhas, self-appointed to appear in the three periods of time (past, present, and future), having resorted to the incomparable prajnaparamita, have become fully awake to samyak sambodhi (absolute perfect enlightenment).
Verse 7
tasmaj jnatavyam: prajnaparamita maha-mantro mahavidya-mantro 'nuttara-mantro samasama-mantrah, sarva-duhkha-prasamanah, satyam amithyatvat. prajnaparamitayam ukto mantrah. tadyatha: gate gate paragate parasamgate bodhi svaha. iti prajnaparamita-hridayam sa-maptam.
Therefore prajnaparamita should be recognized as the great mantra, the mantra of great wisdom, the most sublime mantra, the incomparable mantra and the alleviator of all suffering; it is truth by reason of its being nonfalsehood. This is the mantra proclaimed in prajnaparamita. It is:
gate gate paragate parasamgate bodhi svaha!
Gone, gone, gone beyond, gone altogether beyond (to the other shore)! O enlightenment! Be it so! Hail!
This concludes Prajnaparamita-Hridaya-Sutra.
-(From Sunrise magazine, December 1996/January 1997. Copyright © 1997 by Theosophical University Press.)
- All big thank you for those who point out the link =)
- wong chee tat :)
THE SUTRA OF FORTY-TWO SECTIONS SPOKEN BY THE BUDDHA
THE SUTRA OF FORTY-TWO SECTIONS SPOKEN BY THE BUDDHA no: 5
Jointly translated in the Later Han Dynasty by the monksKasyapa Matanga and Gobharana from Central India.
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.
- THE SUTRA OF FORTY-TWO SECTIONS SPOKEN BY THE BUDDHA
- wong chee tat :)
Jointly translated in the Later Han Dynasty by the monksKasyapa Matanga and Gobharana from Central India.
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.
- THE SUTRA OF FORTY-TWO SECTIONS SPOKEN BY THE BUDDHA
- wong chee tat :)
Wednesday, May 21, 2008
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Our mind & devious thoughts
If one`s mind is virtuous, then devious thoughts will no longer arise.`
- http://www.tbsn.org/
- wong chee tat :)
- http://www.tbsn.org/
- wong chee tat :)
Our mind and devious thoughts
If one`s mind is virtuous, then devious thoughts will no longer arise.`
- www.tbsn.org
- wong chee tat :)
- www.tbsn.org
- wong chee tat :)
Tuesday, May 20, 2008
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas
- wong chee tat :)
Lust and Ones' Essence
Lust and the abuse of sex are like a sharp knife that can scrape one`s essence and carve one`s bone. One`s primal energy will be exhausted, by which one cannot accomplish anything if one wishes to cultivate.
- www.tbsn.org
- wong chee tata :)
- www.tbsn.org
- wong chee tata :)
Monday, May 19, 2008
Caution!
One should know that all forms are empty and illusory, and all sexual pleasures are very short. The graceful gestures and charming figures are only superficial, for what`s inside the body is the stench of excrement and urine. One should always be alert, and should not generate false thoughts. Even if a seductive girl approaches one, or a lustful woman asks for pleasure: when this kind of devious condition arises, one ought to endure it with pain, with a multitude of patience, with persistence and with force, in order to avoid making a mistake. One should not to lose one`s consciousness. One should reflect on the circumstance with the power of wisdom, and control the situation with the right thought.
- www.tbsn.org
-wong chee tat :)
- www.tbsn.org
-wong chee tat :)
Ten methods for refraining from the disaster of debauchery
1. As much as possible, read books of spiritual cultivation.
2. Observe the five precepts.
3. Respect Buddhas and deities.
4. Treasure your own spirit, essence, and soul.
5. Do not see and listen to things that violate etiquette.
6. Do not speak anything that concerns sexual lust.
7. Set pornographic books in flames.
8. Sex between couples should be restrained and should not be excessive (Monks and nuns should uphold their pure precepts)
9. Upon awakening, one should immediately get up.
10. Everyone should urge each other to observe these methods.
- www.tbsn.org
- wong chee tat :)
2. Observe the five precepts.
3. Respect Buddhas and deities.
4. Treasure your own spirit, essence, and soul.
5. Do not see and listen to things that violate etiquette.
6. Do not speak anything that concerns sexual lust.
7. Set pornographic books in flames.
8. Sex between couples should be restrained and should not be excessive (Monks and nuns should uphold their pure precepts)
9. Upon awakening, one should immediately get up.
10. Everyone should urge each other to observe these methods.
- www.tbsn.org
- wong chee tat :)
Sexual Lust and Temptation
The most important thing for maintaining a good health and a virtuous nature is to refrain from the temptation and abuse of sex. Otherwise, internally, one`s essence is harmed; outwardly, one`s behavior is corrupted. Lust and the abuse of sex are like a sharp knife that can scrape one`s essence and carve one`s bone. One`s primal energy will be exhausted, by which one cannot accomplish anything if one wishes to cultivate. One may degrade further to commit immoral acts, thus creating more negative karma. How can one not be cautious about lust?`
- www.tbsn.org
-wong chee tat :)
- www.tbsn.org
-wong chee tat :)
Passage frorm Beauty`s harm destroys the heart
` Sexual lust is the primary evil. A sage should be very careful about it, and not do anything against principle, even for one moment. He should resist and prevent sexual passion from arising as if protecting himself from the harm of a tiger. Thus, his virtue can become firm in purpose, through which he can protect himself. One should be wary of the arising of disgrace and scandal that would cause the loss of both fortune and honor. Upon seeing a beautiful woman, one`s thought arises even though one may not commit any actions. Nevertheless, since one`s thought has already arisen, one`s spirit will also move. As one`s spirit moves, one`s heart will be disturbed. Caution! Caution! `
As for the form of beauty, everyone loves it. It is like a beautiful object that everyone envies. Therefore, sexual passion is difficult to cut off. Along with an arising thought, one`s heart moves. When one`s heart is out of control, one can barely protect oneself. Even if the timing is not right to physically indulge, one`s heart has already become disturbed. If the opportunity ripens, one loses virtue, and the body is in danger. `
To prevent the harm of sexual passion, one should first restrict one`s heart, not allowing it to go lax. One should take caution to prevent one`s thought from arising. One should realize that when one`s eyes act like a thief, and one`s ears act like a robber, one`s thought arises. When the thief and robber invade the internal arena, one`s body and heart will lose control. Thus internally, one should guard one`s heart; externally, one should take extra caution to guard one`s ears and eyes. When one`s ears and eyes no longer function to steal external objects, one`s will and heart will become determined. If one`s mind is virtuous, then devious thoughts will no longer arise.`
- www.tbsn.org
-passage from Beauty`s harm destroys the heart
-wong chee tat :)
As for the form of beauty, everyone loves it. It is like a beautiful object that everyone envies. Therefore, sexual passion is difficult to cut off. Along with an arising thought, one`s heart moves. When one`s heart is out of control, one can barely protect oneself. Even if the timing is not right to physically indulge, one`s heart has already become disturbed. If the opportunity ripens, one loses virtue, and the body is in danger. `
To prevent the harm of sexual passion, one should first restrict one`s heart, not allowing it to go lax. One should take caution to prevent one`s thought from arising. One should realize that when one`s eyes act like a thief, and one`s ears act like a robber, one`s thought arises. When the thief and robber invade the internal arena, one`s body and heart will lose control. Thus internally, one should guard one`s heart; externally, one should take extra caution to guard one`s ears and eyes. When one`s ears and eyes no longer function to steal external objects, one`s will and heart will become determined. If one`s mind is virtuous, then devious thoughts will no longer arise.`
- www.tbsn.org
-passage from Beauty`s harm destroys the heart
-wong chee tat :)
Regarding Sexual Desire
The Buddha taught: `I recognize the nature of desire, which is also produced from mind.`
This means that sexual desire is very subtle, and it is also produced from causes and conditions. If there were no causes and conditions, you would live your life peacefully. However, if causes and conditions come together, then thoughts will arise. With one moment of imagination, things can be set into motion, and one is unable to stop it even if one wishes to. One is unable to repress it even if one wants to repress it. This is like a flood that can create an instant catastrophe!
- www.tbsn.org
- wong chee tat :)
This means that sexual desire is very subtle, and it is also produced from causes and conditions. If there were no causes and conditions, you would live your life peacefully. However, if causes and conditions come together, then thoughts will arise. With one moment of imagination, things can be set into motion, and one is unable to stop it even if one wishes to. One is unable to repress it even if one wants to repress it. This is like a flood that can create an instant catastrophe!
- www.tbsn.org
- wong chee tat :)
Sunday, May 18, 2008
Sutra in Forty-Two Sections
Sutra in Forty-Two Sections
Preface:
When the World Honored One had attained the Way, he thought, "To leave desire behind and to gain calmness and tranquillity is supreme." He abided in deep meditative concentration and subdued every demon and externalist.
In the Deer Park he turned the Dharma-wheel of the Four Noble Truths and took across Ajnata-kaundinya and the other four disciples, who all realized the fruition of the Way.
Then the Bhikshus expressed their doubts and asked the Buddha how to resolve them. The World Honored One taught and exhorted them, until one by one they awakened and gained enlightenment. After that, they each put their palms together, respectfully gave their assent, and followed the Buddha's instructions.
Sutra:
Section 1
Leaving Home and Becoming an Arhat
The Buddha said, "People who take leave of their families and go forth from the householder's life, who know their mind and penetrate to its origin, and who understand the unconditioned Dharma are called Shramanas. They constantly observe the 250 precepts, and they value purity in all that they do. By practicing the four true paths, they can become Arhats."
This is the first section of the Sutra in Forty-two Sections. It says that a Shramana can become an Arhat.
Section 2
Eliminating Desire and Ending Seeking
The Buddha said, "Those who have left the home-life and become Shramanas cut off desire, renounce love, and recognize the source of their minds. They penetrate the Buddha's profound principles and awaken to the unconditioned Dharma. Internally they have nothing to attain, and externally they seek nothing. They are not mentally bound to the Way, nor are they tied to karma. They are free of thought and action; they neither cultivate nor attain certification; they do not pass through the various stages, and yet they are highly revered. This is the meaning of the Way."
Section 3
Severing Love and Renouncing Greed
The Buddha said, "Shaving their hair and beards, they become Shramanas who accept the Dharmas of the Way. They renounce worldly wealth and riches. In receiving alms, they accept only what's enough. They take only one meal a day at noon, pass the night beneath trees, and are careful not to seek more than that. Craving and desire are what cause people to be stupid and dull."
Section 4
Clarifying Good and Evil
The Buddha said, "Living beings may perform Ten Good Deeds or Ten Evil Deeds. What are the ten? Three are done with the body, four are done with the mouth, and three are done with the mind. The three done with the body are killing, stealing, and lust. The four done with the mouth are duplicity, harsh speech, lies, and frivolousspeech. The three done with the mind are jealousy, hatred, and stupidity. Thus these ten are not in accord with the Way of Sages and are called the Ten Evil Deeds. To put a stop to these evils is to perform the Ten Good Deeds."
Section 5
Reducing the Severity of Offenses
The Buddha said, "If a person has many offenses and does not repent of them, but cuts off all thought of repentance, the offenses will engulf him, just as water returning to the sea will gradually become deeper and wider. If a person has offenses and, realizing they are wrong, reforms and does good, the offenses will dissolve by themselves, just as a sick person who begins to perspire will gradually be cured."
Section 6
Tolerating Evil-doers and Avoiding Hatred
The Buddha said, "When an evil person hears about your goodness and intentionally comes to cause trouble, you should restrain yourself and not become angry or blame him. Then the one who has come to do evil will do evil to himself."
Section 7
Evil Returns to the Doer
The Buddha said, "There was a person who, upon hearing that I observe the Way and practice great humane kindness, intentionally came to berate me. I was silent and did not reply. When he finished abusing me, I asked, If you are courteous to people and they do not accept your courtesy, the courtesy returns to you, does it not?'
"It does,' he replied. I said, Now you are scolding me, but I do not receive it, so the misfortune returns to you and must remain with you. It is as inevitable as an echo that follows a sound, or as a shadow that follows a form. In the end you cannot avoid it. Therefore, be careful not to do evil.' "
Section 8
Abusing Others Defiles Oneself
The Buddha said, "An evil person who harms a sage is like one who raises his head and spits at heaven. Instead of reaching heaven, the spittle falls back on him. It is the same with someone who throws dust against the wind. Instead of going somewhere else, the dust returns to defile his own body. The sage cannot be harmed. Misdeeds will inevitably destroy the doer."
Section 9
By Returning to the Source, You Find the Way
The Buddha said, "Deep learning and a love of the Way make the Way difficult to attain. When you guard your mind and revere the Way, the Way is truly great!"
Section 10
Joyful Charity Brings Blessings
The Buddha said, "When you see someone who is practicing giving, aid him joyfully, and you will obtain vast and great blessings."
A Shramana asked, "Is there an end to those blessings?"
The Buddha said, "Consider the flame of a single torch. Though hundreds and thousands of people come to light their own torches from it so that they can cook their food and ward off darkness, the first torch remains the same. Blessings, too, are like this."
Section 11
The Increase in Merit Gained by Bestowing Food
The Buddha said, "Giving food to a hundred bad people is not as good as giving food to a single good person. Giving food to a thousand good people is not as good as giving food to one person who holds the Five Precepts. Giving food to ten thousand people who hold the Five Precepts is not as good as giving food to a single Srotaapanna. Giving food to a million Srotaapannas is not as good as giving food to a single Sakridagamin. Giving food to ten million Sakridagamins is not as good as giving food to a single Anagamin. Giving food to a hundred million Anagamins is not as good as giving food to a single Arhat. Giving food to one billion Arhats is not as good as giving food to a single Pratyekabuddha. Giving food to ten billion Pratyekabuddhas is not as good as giving food to a Buddha of the three periods of time. Giving food to a hundred billion Buddhas of the three periods of time is not as good as giving food to a single person who is without thoughts, without dwelling, without cultivation, and without accomplishment."
Section 12
A List of Difficulties and an Exhortation to Cultivate
The Buddha said, "People encounter twenty different kinds of difficulties: It is difficult to give when one is poor. It is difficult to study the Way when one has wealth and status. It is difficult to abandon life and face the certainty of death. It is difficult to encounter the Buddhist sutras. It is difficult to be born at the time of a Buddha. It is difficult to be patient with lust and desire. It is difficult to see fine things and not seek them. It is difficult to be insulted and not become angry. It is difficult to have power and not abuse it. It is difficult to come in contact with things and have no thought of them. It is difficult to be vastly learned and well-read. It is difficult to get rid of pride. It is difficult not to slight those who have not yet studied. It is difficult to practice equanimity of mind. It is difficult not to gossip. It is difficult to meet a Good and Wise Advisor. It is difficult to see one's own nature and study the Way. It is difficult to teach and save people according to their potentials. It is difficult to see a state and not be moved by it. It is difficult to have a good understanding of skill-in-means."
Section 13
Questions about the Way and Past Lives
A Shramana asked the Buddha, "By what causes and conditions can I know my past lives and understand the ultimate Way?"
The Buddha said, "By purifying your mind and preserving your resolve, you can understand the ultimate Way. Just as when you polish a mirror, the dust vanishes and brightness remains, so too, if you cut off desire and do not seek, you then can know past lives."
Section 14
Asking about Goodness and Greatness
A Shramana asked the Buddha, "What is goodness? What is the foremost greatness?" The Buddha said, "To practice the Way and uphold the truth is goodness. To unite your will with the Way is greatness."
Section 15
Asking about Strength and Brilliance
A Shramana asked the Buddha, "What is the greatest strength? What is the utmost brilliance?"
The Buddha said, "Patience under insult is the greatest strength, because people who are patient do not harbor hatred, and they gradually grow more peaceful and strong. Patient people, since they are not evil, will surely gain the respect of others.
"When the mind's defilements are gone completely, so that it is pure and untainted, that is the utmost brilliance. When there is nothing, from before the formation of the heavens and the earth until now, in any of the ten directions that you do not see, know, or hear; when you have attained omniscience, that may be called brilliance."
Section 16
Casting Aside Love and Attaining the Way
The Buddha said, "People who cherish love and desire do not see the Way. Just as when you stir clear water with your hand, those who stand beside it cannot see their reflections, so, too, people who are entangled in love and desire have turbidity in their minds, and therefore they cannot see the Way. You Shramanas should cast aside love and desire. When the stains of love and desire disappear, you will be able to see the Way."
Section 17
When Light Arrives, Darkness Departs
The Buddha said, "Those who see the Way are like someone holding a torch who enters a dark room, dispelling the darkness so that only light remains. When you study the Way and see the truth, ignorance vanishes and light remains forever."
Section 18
Thoughts and So Forth Are Basically Empty
The Buddha said, "My Dharma is the mindfulness that is both mindfulness and non-mindfulness. It is the practice that is both practice and non-practice. It is words that are words and non-words, and cultivation that is cultivation and non-cultivation. Those who understand are near to it; those who are confused are far away, indeed. It is not accessible by the path of language. It is not hindered by physical objects. If you are off by a hairsbreadth, you will lose it in an instant."
Section 19
Contemplating Both the False and the True
The Buddha said, "Contemplate heaven and earth, and be mindful of their impermanence. Contemplate the world, and be mindful of its impermanence. Contem-plate the efficacious, enlightened nature: it is the Bodhi nature. With this awareness, one quickly attains the Way."
Section 20
Realize that the Self Is Truly Empty
The Buddha said, "You should be mindful of the four elements within the body. Though each has a name, none of them is the self. Since they are not the self, they are like an illusion."
Section 21
Fame Destroys Life's Roots
The Buddha said, "There are people who follow emotion and desire and seek to be famous. By the time their reputation is established, they are already dead. Those who are greedy for worldly fame and do not study the Way simply waste their effort and wear themselves out. By way of analogy, although burning incense gives off fragrance, when it has burned down, the remaining embers bring the danger of a fire that can burn one up."
Section 22
Wealth and Sex Cause Suffering
The Buddha said, "People are unable to renounce wealth and sex. They are just like a child who cannot resist honey on the blade of a knife. Even though the amount is not even enough for a single meal's serving, he will lick it and risk cutting his tongue in the process."
Section 23
A Family Is Worse than a Prison
The Buddha said, "People are bound to their families and homes to such an extent that these are worse than a prison. Eventually one is released from prison, but people never think of leaving their families. Don't they fear the control that emotion, love, and sex have over them? Although they are in a tiger's jaws, their hearts are blissfully oblivious. Because they throw themselves into a swamp and drown, they are known as ordinary people. Pass through the gateway! Get out of the defilement and become an Arhat!"
Section 24
Sexual Desire Obstructs the Way
The Buddha said, "Of all longings and desires, there is none as strong as sex. Sexual desire has no equal. Fortunately, it is one of a kind. If there were something else like it, no one in the entire world would be able to cultivate the Way."
Section 25
The Fire of Desire Burns
The Buddha said, "A person with love and desire is like one who carries a torch while walking against the wind: he is certain to burn his hand."
Section 26
Demons from the Heavens Try to Tempt the Buddha
The heaven spirit offered beautiful maidens to the Buddha, hoping to destroy his resolve. The Buddha said, "What have you skin-bags full of filth come here for? Go away, I've got no use for you."
Then the heaven spirit became very respectful and asked about the meaning of the Way. The Buddha explained it for him, and he immediately attained the fruition of Srotaapanna.
Section 27
One Attains the Way after Letting Go of Attachments
The Buddha said, "A person who follows the Way is like a floating piece of wood that courses along with the current. If it does not touch either shore; if people do not pluck it out; if ghosts and spirits do not intercept it; if it is not trapped in whirlpools; and if it does not rot, I guarantee that the piece of wood will reach the sea. If students of the Way are not deluded by emotion and desire, and if they are not caught up in the many crooked views, but are vigorous in their cultivation of the unconditioned, I guarantee that they will certainly attain the Way."
Section 28
Don't Indulge the Wild Mind
The Buddha said, "Be careful not to believe your own mind; your mind is not to be believed. Be careful not to get involved with sex; involvement with sex leads to disaster. After you have attained Arhatship, you can believe your own mind."
Section 29
Proper Contemplation Counteracts Sexual Desire
The Buddha said, "Be careful not to look at women, and do not talk with them. If you must speak with them, be properly mindful and think, am a Shramana living in a turbid world. I should be like the lotus flower, which is not stained by the mud.' Think of elderly women as your mothers, of those who are older than you as your elder sisters, of those who are younger as your younger sisters, and of very young girls as your daughters. Bring forth thoughts to rescue them, and put an end to bad thoughts."
Section 30
Stay Far Away from the Fire of Desire
The Buddha said, "People who cultivate the Way are like dry grass: it is essential to keep it away from an oncoming fire. People who cultivate the Way look upon desire as something they must stay far away from."
Section 31
When the Mind Is Still, Desire Is Dispelled
The Buddha said, "There was once someone who was plagued by ceaseless sexual desire and wished to castrate himself. The Buddha said to him, 'To cut off your sexual organ would not be as good as to cut off your mind. Your mind is like a supervisor: if the supervisor stops, his employees will also quit. If the deviant mind is not stopped, what good does it do to cut off the organ?'"
The Buddha spoke a verse for him:
Desire is born from your intentions.
Intentions are born from thoughts.
When both aspects of the mind are still,
There is neither form nor activity.
The Buddha said, "This verse was spoken by the Buddha Kashyapa."
Section 32
Emptying out the Self Quells Fear
The Buddha said, "People worry because of love and desire. That worry then leads to fear. If you transcend love, what worries will there be? What will be left to fear?"
Section 33
Wisdom and Clarity Defeat the Demons
The Buddha said, "People who cultivate the Way are like a soldier who goes into battle alone against ten thousand enemies. He dons his armor and goes out the gate. He may prove to be a coward; he may get halfway to the battlefield and retreat; he may be killed in combat; or he may return victorious.
"Shramanas who study the Way must make their minds resolute and be vigorous, courageous, and valiant. Not fearing what lies ahead, they should defeat the hordes of demons and obtain the fruition of the Way."
Section 34
By Staying in the Middle, One Attains the Way
One evening a Shramana was reciting the Sutra of the Teaching Bequeathed by the Buddha Kashyapa. The sound of his voice was mournful as he reflected remorsefully on his wish to retreat in cultivation. The Buddha asked him, "In the past when you were a householder, what did you do?"
He replied, "I was fond of playing the lute."
The Buddha said, "What happened when the strings were slack?"
He replied, "They didn't sound."
"What happened when they were too tight?"
He replied, "The sounds were cut short."
"What happened when they were tuned just right between slack and tight?"
He replied, "The sounds car-ried."
The Buddha said, "It is the same with a Shrama-na who studies the Way.
If his mind is harmonious, he can attain the Way. If he is impetuous about the Way, his impetuousness will tire out his body; and if his body is tired, his mind will become afflicted. If his mind becomes afflicted, then he will retreat from his practice. If he retreats from his practice, his offenses will certainly increase. You need only be pure, peaceful, and happy, and you will not lose the Way."
Section 35
When One Is Purified of Defilements, the Brilliance Remains
The Buddha said, "People smelt metal by burning the dross out of it in order to make high quality implements. It is the same with people who study the Way: first they must get rid of the defilements in their minds; then their practice becomes pure."
Section 36
The Sequence that Leads to Success
The Buddha said, "It is difficult for one to leave the evil destinies and become a human being.
"Even if one does become a human being, it is still difficult to become a man rather than a woman.
"Even if one does become a man, it is still difficult to have the six sense organs complete and perfect.
"Even if the six sense organs are complete and perfect, it is still difficult for one to be born in a central country.
"Even if one is born in a central country, it is still difficult to be born at a time when there is a Buddha in the world.
"Even if one is born at a time when there is a Buddha in the world, it is still difficult to encounter the Way.
"Even if one does encounter the Way, it is still difficult to bring forth faith.
"Even if one brings forth faith, it is still difficult to resolve one's mind on Bodhi.
"Even if one does resolve one's mind on Bodhi, it is still difficult to be beyond cultivation and attainment."
Section 37
Staying Mindful of Moral Precepts Brings Us Close to the Way
The Buddha said, "My disciples may be several thousand miles away from me, but if they remember my moral precepts, they will certainly attain the fruition of the Way.
"If those who are by my side do not follow my moral precepts, they may see me constantly, but in the end they will not attain the Way."
Section 38
Birth Leads to Death
The Buddha asked a Shramana, "How long is the human life span?" He replied, "A few days." The Buddha said, "You have not yet understood the Way."
He asked another Shramana, "How long is the human life span?" The reply was, "The space of a meal." The Buddha said, "You have not yet understood the Way."
He asked another Shramana, "How long is the human life span?" He replied, "The length of a single breath." The Buddha said, "Excellent. You have understood the Way."
Section 39
The Buddha's Instructions Are Not Biased
The Buddha said, "Students of the Buddha's Way should believe in and accord with everything that the Buddha teaches. When you eat honey, it is sweet on the surface and sweet in the center; it is the same with my sutras."
Section 40
The Way Is Practiced in the Mind
The Buddha said, "A Shramana who practices the Way should not be like an ox turning a millstone. Such a one walks the Way with his body, but his mind is not on the Way. If the mind is concentrated on the Way, what further need is there to practice?"
Section 41
A Straight Mind Gets Rid of Desire
The Buddha said, "One who practices the Way is like an ox pulling a heavy load through deep mud. The ox is so extremely exhausted that it dares not glance to the left or right. Only when it gets out of the mud can it rest. The Shramana should regard emotion and desire as being worse than deep mud; and with an undeviating mind, he should be mindful of the Way. Then he can avoid suffering."
Section 42
Understanding that the World Is Illusory
The Buddha said, "I look upon royalty and high positions as upon the dust that floats through a crack. I look upon treasures of gold and jade as upon broken tiles. I look upon fine silk clothing as upon cheap cotton. I look upon a great thousand-world universe as upon a small nut kernel. I look upon the waters of the Anavatapta Lake as upon oil used to anoint the feet."
- wong chee tat :)
The Significance of Vesak - Buddha Day
The Significance of Vesak - Buddha Day
The significance of Vesak lies with the Buddha and his universal peace message to mankind.
As we recall the Buddha and his Enlightenment, we are immediately reminded of the unique and most profound knowledge and insight which arose in him on the night of his Enlightenment. This coincided with three important events which took place, corresponding to the three watches or periods of the night.
During the first watch of the night, when his mind was calm, clear and purified, light arose in him, knowledge and insight arose. He saw his previous lives, at first one, then two, three up to five, then multiples of them .. . ten, twenty, thirty to fifty. Then 100, 1000 and so on.... As he went on with his practice, during the second watch of the night, he saw how beings die and are reborn, depending on their Karma, how they disappear and reappear from one form to another, from one plane of existence to another. Then during the final watch of the night, he saw the arising and cessation of all phenomena, mental and physical. He saw how things arose dependent on causes and conditions. This led him to perceive the arising and cessation of suffering and all forms of unsatisfactoriness paving the way for the eradication of all taints of cravings. With the complete cessation of craving, his mind was completely liberated. He attained to Full Enlightenment. The realisation dawned in him together with all psychic powers.
This wisdom and light that flashed and radiated under the historic Bodhi Tree at Buddha Gaya in the district of Bihar in Northern India, more than 2500 years ago, is of great significance to human destiny. It illuminated the way by which mankind could cross, from a world of superstition, or hatred and fear, to a new world of light, of true love and happiness.
The heart of the Teachings of the Buddha is contained in the teachings of the Four Noble Truths, namely,
The Noble Truth of Dukkha or suffering
The Origin or Cause of suffering
The End or Cessation of suffering
the Path which leads to the cessation of all sufferings
The First Noble Truth is the Truth of Dukkha which has been generally translated as 'suffering'. But the term Dukkha, which represents the Buddha's view of life and the world, has a deeper philosophical meaning. Birth, old age, sickness and death are universal. All beings are subject to this unsatisfactoriness. Separation from beloved ones and pleasant conditions, association with unpleasant persons and conditions, and not getting what one desires - these are also sources of suffering and unsatisfactoriness. The Buddha summarises Dukkha in what is known as the Five Grasping Aggregates.
Herein, lies the deeper philosophical meaning of Dukkha for it encompasses the whole state of being or existence.
Our life or the whole process of living is seen as a flux of energy comprising of the Five aggregates, namely the Aggregate of Form or the Physical process, Feeling, Perception, Mental Formation, and Consciousness. These are usually classified as mental and physical processes, which are constantly in a state of flux or change.
When we train our minds to observe the functioning of mental and physical processes we will realise the true nature of our lives. We will see how it is subject to change and unsatisfactoriness. And as such, there is no real substance or entity or Self which we can cling to as 'I', 'my' or 'mine'.
When we become aware of the unsatisfactory nature of life, we would naturally want to get out from such a state. It is at this point that we begin to seriously question ourselves about the meaning and purpose of life. This will lead us to seek the Truth with regards to the true nature of existence and the knowledge to overcome unsatisfactoriness.
From the Buddhist point of view, therefore, the purpose of life is to put an end to suffering and all other forms of unsatisfactoriness - to realise peace and real happiness. Such is the significance of the understanding and the realisation of the First Noble Truth.
The Second Noble Truth explains the Origin or Cause of suffering. Tanha or craving is the universal cause of suffering. It includes not only desire for sensual pleasures, wealth and power, but also attachment to ideas', views, opinions, concepts, and beliefs. It is the lust for flesh, the lust for continued existence (or eternalism) in the sensual realms of existence, as well as the realms of form and the formless realms. And there is also the lust and craving for non-existence (or nihilism). These are all different Forms of selfishness, desiring things for oneself, even at the expense of others.
Not realizing the true nature of one's Self, one clings to things which are impermanent, changeable and perishable. The failure to satisfy one's desires through these things; causes disappointment and suffering.
Craving is a powerful mental force present in all of us. It is the root cause of our sufferings. It is this craving which binds us in Samsara - the repeated cycle of birth and` death.
The Third Noble Truth points to the cessation of suffering. Where there is no craving, there is no becoming, no rebirth. Where there is no rebirth, there is no decay. no, old age, no death, hence no suffering. That is how suffering is ended, once and for all.
The Fourth Noble Truth explains the Path or the Way which leads to the cessation of suffering. It is called the Noble Eightfold Path.
The Noble Eightfold path avoids the extremes of self-indulgence on one hand and self-torture on the other. It consists of Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.
These path factors may be summarised into 3 stages of training, involving morality, mental culture and wisdom.
Morality or good conduct is the avoidance of evil or unwholesome actions -- actions which are tainted by greed, hatred and delusion; and the performance of the good or wholesome actions, - actions which are free from greed, hatred and delusion, but motivated by liberality, loving-kindness and wisdom.
The function of good conduct or moral restraint is to free one's mind from remorse (or guilty conscience). The mind that is free from remorse (or guilt) is naturally calm and tranquil, and ready for concentration with awareness.
The concentrated and cultured mind is a contemplative and analytical mind. It is capable of seeing cause and effect, and the true nature of existence, thus paving the way for wisdom and insight.
Wisdom in the Buddhist context, is the realisation of the fundamental truths of life, basically the Four Noble Truths. The understanding of the Four Noble Truths provide us with a proper sense of purpose and direction in life. They form the basis of problem-solving.
The message of the Buddha stands today as unaffected by time and the expansion of knowledge as when they were first enunciated.
No matter to what lengths increased scientific knowledge can extend man's mental horizon, there is room for the acceptance and assimilation for further discovery within -the framework of the teachings of the Buddha.
The teaching of the Buddha is open to all to see and judge for themselves. The universality of the teachings of the Buddha has led one of the world's greatest scientists, Albert Einstein to declare that 'if there is any religion that could cope with modern scientific needs, it would be Buddhism'
The teaching of the Buddha became a great civilising force wherever it went. It appeals to reason and freedom of thought, recognising the dignity and potentiality of the human mind. It calls for equality, fraternity and understanding, exhorting its followers to avoid evil, to do good and to purify their minds.
Realising the transient nature of life and all worldly phenomena, the Buddha has advised us to work out our deliverance with heedfulness, as 'heedfulness is the path to the deathless'.
His clear and profound teachings on the cultivation of heedfulness otherwise known as Satipatthana or the Four Foundations of Mindfulness, is the path for the purification of beings - for the overcoming of sorrows and lamentation, for the destruction of all mental and physical sufferings, for the attainment of insight and knowledge and for the realisation of Nibbana. This has been verified by his disciples. It is therefore a path, a technique which may be verified by all irrespective of caste, colour or creed.
- Venerable Mahinda
- http://www.buddhanet.net/vesak.htm
- wong chee tat :)
Eight Precepts
The Eight Precepts are:
- Not to kill
- Not to steal
- Not to engage in improper sexual activity
- Not to indulge in wrong speech
- Not to take intoxicating drinks and drugs
- To abstain from taking food at unreasonable times
- To refrain from sensual pleasures such as dancing, singing and self-adornment
- To refrain from using high and luxurious seats in order to practice humility.
- wong chee tat :)
Saturday, May 17, 2008
The Sutra in Forty-Two Sections
The Sutra in Forty-Two Sections(Taisho Tripitaka 0784)
Translated from Sanskrit into Chinese in 69 CE by Kashyapa Matanga and GobharanaTranslated from Chinese into English by the Buddhist Text Translation Society
Sutra
Preface
When the World Honored One had attained the Way, he thought, "To leave desire behind and to gain calmness and tranquillity is supreme." He abided in deep meditative concentration and subdued every demon and externalist.In the Deer Park he turned the Dharma-wheel of the Four Noble Truths and took across Ajnata-kaundinya and the other four disciples, who all realized the fruition of the Way. Then the Bhikshus expressed their doubts and asked the Buddha how to resolve them. The World Honored One taught and exhorted them, until one by one they awakened and gained enlightenment. After that, they each put their palms together, respectfully gave their assent, and followed the Buddha instructions.
Section 1: Leaving Home and Becoming an ArhatThe Buddha said, "People who take leave of their families and go forth from the householder life, who know their mind and penetrate to its origin, and who understand the unconditioned Dharma are called Shramanas. They constantly observe the 250 precepts, and they value purity in all that they do. By practicing the four true paths, they can become Arhats."Arhats can fly and transform themselves. They have a life span of vast eons, and wherever they dwell they can move heaven and earth.Superior to the Arhat is the Anagamin. At the end of his life, an Anagamin vital spirit will rise above the nineteenth heaven, and he will become an Arhat.Superior to the Anagamin is the Sakridagamin, who ascends once, returns once more, and thereafter becomes an Arhat.Prior to the Sakridagamin is the Srotaapanna, who has seven deaths and seven births remaining, and then becomes an Arhat. Severing love and desire is like severing the four limbs; one never uses them again."
Section 2: Eliminating Desire and Ending SeekingThe Buddha said, "Those who have left the home-life and become Shramanas cut off desire, renounce love, and recognize the source of their minds. They penetrate the Buddha profound principles and awaken to the unconditioned Dharma. Internally they have no thing to attain, and externally they seek nothing. They are not mentally bound to the Way, nor are they tied to karma. They are free of thought and action; they neither cultivate nor attain certification; they do not pass through the various stages, and yet they are highly revered. This is the meaning of the Way. "
Section 3: Severing Love and Renouncing GreedThe Buddha said, "Shaving their hair and beards, they become Shramanas who accept the Dharmas of the Way. They renounce worldly wealth and riches. In receiving alms, they accept only what enough. They take only one meal a day at noon, pass the night beneath trees, and are careful not to seek more than that. Craving and desire are what cause people to be stupid and dull."
Section 4: Clarifying Good and EvilThe Buddha said, "Living beings may perform Ten Good Deeds or Ten Evil Deeds. What are the ten? Three are done with the body, four are done with the mouth, and three are done with the mind. The three done with the body are killing, stealing, and lust. The four done with the mouth are duplicity, harsh speech, lies, and frivolous speech. The three done with the mind are jealousy, hatred, and stupidity. Thus these ten are not in accord with the Way of Sages and are called the Ten Evil Deeds. To put a stop to these evils is to perform the Ten Good Deeds. "
Section 5: Reducing the Severity of OffensesThe Buddha said, "If a person has many offenses and does not repent of them, but cuts off all thought of repentance, the offenses will engulf him, just as water returning to the sea will gradually become deeper and wider. If a person has offenses and, realizing they are wrong, reforms and does good, the offenses will dissolve by themselves, just as a sick person who begins to perspire will gradually be cured. "
Section 6: Tolerating Evil-doers and Avoiding HatredThe Buddha said, "When an evil person hears about your goodness and intentionally comes to cause trouble, you should restrain yourself and not become angry or blame him. Then the one who has come to do evil will do evil to himself. "
Section 7: Evil Returns to the DoerThe Buddha said, "There was a person who, upon hearing that I observe the Way and practice great humane kindness, intentionally came to berate me. I was silent and did not reply. When he finished abusing me, I asked, 'If you are courteous to people and they do not accept your courtesy, the courtesy returns to you, does it not? '"It does, 'he replied. I said, ow you are scolding me, but I do not receive it, so the misfortune returns to you and must remain with you. It is as inevitable as an echo that follows a sound, or as a shadow that follows a form. In the end you cannot avoid it. Therefore, be careful not to do evil. '"
Section 8: Abusing Others Defiles OneselfThe Buddha said, "An evil person who harms a sage is like one who raises his head and spits at heaven. Instead of reaching heaven, the spittle falls back on him. It is the same with someone who throws dust against the wind. Instead of going somewhere else, the dust returns to defile his own body. The sage can not be harmed. Misdeeds will inevitably destroy the doer. "
Section 9: By Returning to the Source, You Find the WayThe Buddha said, "Deep learning and a love of the Way make the Way difficult to attain. When you guard your mind and revere the Way, the Way is truly great! "
Section 10: Joyful Charity Brings BlessingsThe Buddha said, "When you see someone who is practicing giving, aid him joyfully, and you will obtain vast and great blessings. "A Shramana asked, is there an end to those blessings? "The Buddha said, "Consider the flame of a single torch. Though hundreds and thousands of people come to light their own torches from it so that they can cook their food and ward off darkness, the first torch remains the same. Blessings, too, are like this. "
Section 11: The Increase in Merit Gained by Bestowing FoodThe Buddha said, "Giving food to a hundred bad people is not as good as giving food to a single good person. Giving food to a thousand good people is not as good as giving food to one person who holds the Five Precepts. Giving food to ten thousand people who hold the Five Precepts is not as good as giving food to a single Srotaapanna. Giving food to a million Srotaapannas is not as good as giving food to a single Sakridagamin. Giving food to ten million Sakri dagamins is not as good as giving food to a single Anagamin. Giving food to a hundred million Anaga mins is not as good as giving food to a single Arhat. Giving food to one billion Arhats is not as good as giving food to a single Pratyekabuddha. Giving food to ten billion Pratyekabuddhas is not as good as giving food to a Buddha of the three periods of time. Giving food to a hundred billion Buddhas of the three periods of time is not as good as giving food to a single person who is without thoughts, without dwelling, without cultivation, and without accomplishment. "
Section 12: A List of Difficulties and an Exhortation to CultivateThe Buddha said, "People encounter twenty different kinds of difficulties: It is difficult to give when one is poor. It is difficult to study the Way when one has wealth and status. It is difficult to abandon life and face the certainty of death. It is difficult to encounter the Buddhist sutras. It is difficult to be born at the time of a Buddha. It is difficult to be patient with lust and desire. It is difficult to see fine things and not seek them. It is difficult to be insulted and not become angry. It is difficult to have power and not abuse it. It is difficult to come in contact with things and have no thought of them. It is difficult to be vastly learned and well-read. It is difficult to get rid of pride. It is difficult not to slight those who have not yet studied. It is difficult to practice equanimity of mind. It is difficult not to gossip. It is difficult to meet a Good and Wise Advisor. It is difficult to see one own nature and study the Way. It is difficult to teach and save people according to their potentials. It is difficult to see a state and not be moved by it. It is difficult to have a good understanding of skill-in-means."
Section 13: Questions about the Way and Past LivesA Shramana asked the Buddha, "By what causes and conditions can I know my past lives and understand the ultimate Way? "The Buddha said, "Purifying your mind and preserving your resolve, you can understand the ultimate Way. Just as when you polish a mirror, the dust vanishes and brightness remains, so too, if you cut off desire and do not seek, you then can know past lives. "
Section 14: Asking about Goodness and GreatnessA Shramana asked the Buddha, "What is goodness? What is the foremost greatness? "The Buddha said: "To practice the Way and uphold the truth is goodness. To unite your will with the Way is greatness."
Section 15: Asking about Strength and BrillianceA Shramana asked the Buddha, "What is the greatest strength? What is the utmost brilliance? "The Buddha said, "Patience under insult is the greatest strength, because people who are patient do not harbor hatred, and they gradually grow more peaceful and strong. Patient people, since they are not evil, will surely gain the respect of others. Then the mind defilements are gone completely, so that it is pure and untainted, that is the utmost brilliance. When there is nothing, from before the formation of the heavens and the earth until now, in any of the ten directions that you do not see, know, or hear; when you have attained omniscience, that may be called brilliance. "
Section 16: Casting Aside Love and Attaining the WayThe Buddha said, "People who cherish love and desire do not see the Way. Just as when you stir clear water with your hand, those who stand beside it cannot see their reflections, so, too, people who are entangled in love and desire have turbidity in their minds, and therefore they cannot see the Way. You Shramanas should cast aside love and desire. When the stains of love and desire disappear, you will be able to see the Way. "
Section 17: When Light Arrives, Darkness DepartsThe Buddha said, "Those who see the Way are like someone holding a torch who enters a dark room, dispelling the darkness so that only light remains. When you study the Way and see the truth, ignorance vanishes and light remains forever. "
Section 18: Thoughts and So Forth Are Basically EmptyThe Buddha said, my Dharma is the mindfulness that is both mindfulness and non-mindfulness. It is the practice that is both practice and non-practice. It is words that are words and non-words, and cultivation that is cultivation and non-cultivation. Those who understand are near to it; those who are confused are far away, indeed. It is not accessible by the path of language. It is not hindered by physical objects. If you are off by a hairsbreadth, you will lose it in an instant. "
Section 19: Contemplating Both the False and the TrueThe Buddha said, "Contemplate heaven and earth, and be mindful of their impermanence. Contemplate the world, and be mindful of its impermanence. Contem-plate the efficacious, enlightened nature: it is the Bodhi nature. With this awareness, one quickly attains the Way. "
Section 20: Realize that the Self Is Truly EmptyThe Buddha said, "You should be mindful of the four elements within the body. Though each has a name, none of them is the self. Since they are not the self, they are like an illusion. "
Section 21: Fame Destroys Life RootsThe Buddha said, "There are people who follow emotion and desire and seek to be famous. By the time their reputation is established, they are already dead. Those who are greedy for worldly fame and do not study the Way simply waste their effort and wear themselves out. By way of analogy, although burning incense gives off fragrance, when it has burned down, the remaining embers bring the danger of a fire that can burn one up. "
Section 22: Wealth and Sex Cause SufferingThe Buddha said, "People are unable to renounce wealth and sex. They are just like a child who cannot resist honey on the blade of a knife. Even though the amount is not even enough for a single meal serving , he will lick it and risk cutting his tongue in the process. "
Section 23: A Family Is Worse than a PrisonThe Buddha said, "People are bound to their families and homes to such an extent that these are worse than a prison. Eventually one is released from prison, but people never think of leaving their families. Don't they fear the control that emotion, love, and sex have over them? Although they are in a tiger jaws, their hearts are blissfully oblivious. Because they throw themselves into a swamp and drown, they are known as ordinary people. Pass through the gateway! Get out of the defilement and become an Arhat! "
Section 24: Sexual Desire Obstructs the WayThe Buddha said, "Of all longings and desires, there is none as strong as sex. Sexual desire has no equal. Fortunately, it is one of a kind. If there were something else like it, no one in the entire world would be able to cultivate the Way. "
Section 25: The Fire of Desire BurnsThe Buddha said, "Person with love and desire is like one who carries a torch while walking against the wind: he is certain to burn his hand. "
Section 26: Demons from the Heavens Try to Tempt the BuddhaThe heaven spirit offered beautiful maidens to the Buddha, hoping to destroy his resolve. The Buddha said, What have you skin-bags full of filth come here for? Go away, I've got no use for you. "Then the heaven spirit became very respectful and asked about the meaning of the Way. The Buddha explained it for him, and he immediately attained the fruition of Srotaapanna.
Section 27: One Attains the Way after Letting Go of AttachmentsThe Buddha said, "Person who follows the Way is like a floating piece of wood that courses along with the current. If it does not touch either shore; if people do not pluck it out; if ghosts and spirits do not intercept it; if it is not trapped in whirlpools; and if it does not rot, I guarantee that the piece of wood will reach the sea. If students of the Way are not deluded by emotion and desire, and if they are not caught up in the many crooked views, but are vigorous in their cultivation of the unconditioned, I guarantee that they will certainly attain the Way. "
Section 28: Don Indulge the Wild MindThe Buddha said, "Be careful not to believe your own mind; your mind is not to be believed. Be careful not to get involved with sex; involvement with sex leads to disaster. After you have attained Arhatship, you can believe your own mind. "
Section 29: Proper Contemplation Counteracts Sexual DesireThe Buddha said, "Be careful not to look at women, and do not talk with them. If you must speak with them, be properly mindful and think, I am a Shramana living in a turbid world. I should be like the lotus flower, which is not stained by the mud. ' Think of elderly women as your mothers, of those who are older than you as your elder sisters, of those who are younger as your younger sisters, and of very young girls as your daughters. Bring forth thoughts to rescue them, and put an end to bad thoughts."
Section 30: Stay Far Away from the Fire of DesireThe Buddha said, "People who cultivate the Way are like dry grass: it is essential to keep it away from an oncoming fire. People who cultivate the Way look upon desire as something they must stay far away from."
Section 31: When the Mind Is Still, Desire Is DispelledThe Buddha said, "There was once someone who was plagued by ceaseless sexual desire and wished to castrate himself. The Buddha said to him,"To cut off your sexual organ would not be as good as to cut off your mind. Your mind is like a supervisor: if the supervisor stops, his employees will also quit. If the deviant mind is not stopped, what good does it do to cut off the organ? '"The Buddha spoke a verse for him:Desire is born from your intentions.Intentions are born from thoughts.When both aspects of the mind are still,There is neither form nor activity.The Buddha said, this verse was spoken by the Buddha Kashyapa. "
Section 32: Emptying out the Self Quells FearThe Buddha said, "People worry because of love and desire. That worry then leads to fear. If you transcend love, what worries will there be? What will be left to fear? "
Section 33: Wisdom and Clarity Defeat the DemonsThe Buddha said, "People who cultivate the Way are like a soldier who goes into battle alone against ten thousand enemies. He dons his armor and goes out the gate. He may prove to be a coward; he may get halfway to the battlefield and retreat; he may be killed in combat; or he may return victorious. Shramanas who study the Way must make their minds resolute and be vigorous, courageous, and valiant. Not fearing what lies ahead, they should defeat the hordes of demons and obtain the fruition of the Way. "
Section 34: By Staying in the Middle, One Attains the WayOne evening a Shramana was reciting the Sutra of the Teaching Bequeathed by the Buddha Kashyapa. The sound of his voice was mournful as he reflected remorsefully on his wish to retreat in cultivation. The Buddha asked him, "In the past when you were a householder, what did you do? " He replied, "I was fond of playing the lute. " The Buddha said, "What happened when the strings were slack? " He replied, "They didn't sound. " What happened when they were too tight? " He replied, "The sounds were cut short. " What happened when they were tuned just right between slack and tight? " He replied, "The sounds carried. " The Buddha said, "It is the same with a Shramana who studies the Way. If his mind is harmonious, he can attain the Way. If he is impetuous about the Way, his impetuousness will tire out his body; and if his body is tired, his mind will become afflicted. If his mind becomes afflicted, then he will retreat from his practice. If he retreats from his practice, his offenses will certainly increase. You need only be pure, peaceful, and happy, and you will not lose the Way. "
Section 35: When One Is Purified of Defilements, the Brilliance RemainsThe Buddha said,"People smelt metal by burning the dross out of it in order to make high quality implements. It is the same with people who study the Way: first they must get rid of the defilements in their minds; then their practice becomes pure. "
Section 36: The Sequence that Leads to SuccessThe Buddha said, "It is difficult for one to leave the evil destinies and become a human being.Even if one does become a human being, it is still difficult to become a man rather than a woman.Even if one does become a man, it is still difficult to have the six sense organs complete and perfect.Even if the six sense organs are complete and perfect, it is still difficult for one to be born in a central country.Even if one is born in a central country, it is still difficult to be born at a time when there is a Buddha in the world.Even if one is born at a time when there is a Buddha in the world, it is still difficult to encounter the Way.Even if one does encounter the Way, it is still difficult to bring forth faith.Even if one brings forth faith, it is still difficult to resolve one mind on Bodhi.Even if one does resolve one mind on Bodhi, it is still difficult to be beyond cultivation and attainment. "
Section 37: Staying Mindful of Moral Precepts Brings Us Close to the WayThe Buddha said, "My disciples may be several thousand miles away from me, but if they remember my moral precepts, they will certainly attain the fruition of the Way. If those who are by my side do not follow my moral precepts, they may see me constantly, but in the end they will not attain the Way. "
Section 38: Birth Leads to DeathThe Buddha asked a Shramana, "How long is the human life span? " He replied, "Few days." The Buddha said, "You have not yet understood the Way. "He asked another Shramana, "How long is the human life span? " The reply was, "The space of a meal." The Buddha said, "You have not yet understood the Way. "He asked another Shramana, "How long is the human life span? " He replied, "The length of a single breath." The Buddha said, "Excellent. You have understood the Way. "
Section 39: The Buddha Instructions Are Not BiasedThe Buddha said, "Students of the Buddha Way should believe in and accord with everything that the Buddha teaches. When you eat honey, it is sweet on the surface and sweet in the center; it is the same with my Sutras."
Section 40: The Way Is Practiced in the MindThe Buddha said, "Shramana who practices the Way should not be like an ox turning a millstone. Such a one walks the Way with his body, but his mind is not on the Way. If the mind is concentrated on the Way, what further need is there to practice? "
Section 41: A Straight Mind Gets Rid of DesireThe Buddha said, "One who practices the Way is like an ox pulling a heavy load through deep mud. The ox is so extremely exhausted that it dares not glance to the left or right. Only when it gets out of the mud can it rest. The Shramana should regard emotion and desire as being worse than deep mud; and with an undeviating mind, he should be mindful of the Way. Then he can avoid suffering. "
Section 42: Understanding that the World Is IllusoryThe Buddha said, "I look upon royalty and high positions as upon the dust that floats through a crack.I look upon treasures of gold and jade as upon broken tiles.I look upon fine silk clothing as upon cheap cotton.I look upon a great thousand-world universe as upon a small nut kernel.I look upon the waters of the Anavatapta Lake as upon oil used to anoint the feet.I look upon the door of expedient means as upon a cluster of jewels created by transformation.I look upon the Unsurpassed Vehicle as upon a dream of gold and riches.I look upon the Buddha Way as upon flowers before my eyes.I look upon Dhyana samadhi as upon the pillar of Mount Sumeru.I look upon Nirvana as upon being awake day and night.I look upon inversion and uprightness as upon six dancing dragons.I look upon impartiality as upon the one true ground.I look upon the flourishing of the teaching as upon a tree blooming during four seasons."
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- wong chee tat :)
Translated from Sanskrit into Chinese in 69 CE by Kashyapa Matanga and GobharanaTranslated from Chinese into English by the Buddhist Text Translation Society
Sutra
Preface
When the World Honored One had attained the Way, he thought, "To leave desire behind and to gain calmness and tranquillity is supreme." He abided in deep meditative concentration and subdued every demon and externalist.In the Deer Park he turned the Dharma-wheel of the Four Noble Truths and took across Ajnata-kaundinya and the other four disciples, who all realized the fruition of the Way. Then the Bhikshus expressed their doubts and asked the Buddha how to resolve them. The World Honored One taught and exhorted them, until one by one they awakened and gained enlightenment. After that, they each put their palms together, respectfully gave their assent, and followed the Buddha instructions.
Section 1: Leaving Home and Becoming an ArhatThe Buddha said, "People who take leave of their families and go forth from the householder life, who know their mind and penetrate to its origin, and who understand the unconditioned Dharma are called Shramanas. They constantly observe the 250 precepts, and they value purity in all that they do. By practicing the four true paths, they can become Arhats."Arhats can fly and transform themselves. They have a life span of vast eons, and wherever they dwell they can move heaven and earth.Superior to the Arhat is the Anagamin. At the end of his life, an Anagamin vital spirit will rise above the nineteenth heaven, and he will become an Arhat.Superior to the Anagamin is the Sakridagamin, who ascends once, returns once more, and thereafter becomes an Arhat.Prior to the Sakridagamin is the Srotaapanna, who has seven deaths and seven births remaining, and then becomes an Arhat. Severing love and desire is like severing the four limbs; one never uses them again."
Section 2: Eliminating Desire and Ending SeekingThe Buddha said, "Those who have left the home-life and become Shramanas cut off desire, renounce love, and recognize the source of their minds. They penetrate the Buddha profound principles and awaken to the unconditioned Dharma. Internally they have no thing to attain, and externally they seek nothing. They are not mentally bound to the Way, nor are they tied to karma. They are free of thought and action; they neither cultivate nor attain certification; they do not pass through the various stages, and yet they are highly revered. This is the meaning of the Way. "
Section 3: Severing Love and Renouncing GreedThe Buddha said, "Shaving their hair and beards, they become Shramanas who accept the Dharmas of the Way. They renounce worldly wealth and riches. In receiving alms, they accept only what enough. They take only one meal a day at noon, pass the night beneath trees, and are careful not to seek more than that. Craving and desire are what cause people to be stupid and dull."
Section 4: Clarifying Good and EvilThe Buddha said, "Living beings may perform Ten Good Deeds or Ten Evil Deeds. What are the ten? Three are done with the body, four are done with the mouth, and three are done with the mind. The three done with the body are killing, stealing, and lust. The four done with the mouth are duplicity, harsh speech, lies, and frivolous speech. The three done with the mind are jealousy, hatred, and stupidity. Thus these ten are not in accord with the Way of Sages and are called the Ten Evil Deeds. To put a stop to these evils is to perform the Ten Good Deeds. "
Section 5: Reducing the Severity of OffensesThe Buddha said, "If a person has many offenses and does not repent of them, but cuts off all thought of repentance, the offenses will engulf him, just as water returning to the sea will gradually become deeper and wider. If a person has offenses and, realizing they are wrong, reforms and does good, the offenses will dissolve by themselves, just as a sick person who begins to perspire will gradually be cured. "
Section 6: Tolerating Evil-doers and Avoiding HatredThe Buddha said, "When an evil person hears about your goodness and intentionally comes to cause trouble, you should restrain yourself and not become angry or blame him. Then the one who has come to do evil will do evil to himself. "
Section 7: Evil Returns to the DoerThe Buddha said, "There was a person who, upon hearing that I observe the Way and practice great humane kindness, intentionally came to berate me. I was silent and did not reply. When he finished abusing me, I asked, 'If you are courteous to people and they do not accept your courtesy, the courtesy returns to you, does it not? '"It does, 'he replied. I said, ow you are scolding me, but I do not receive it, so the misfortune returns to you and must remain with you. It is as inevitable as an echo that follows a sound, or as a shadow that follows a form. In the end you cannot avoid it. Therefore, be careful not to do evil. '"
Section 8: Abusing Others Defiles OneselfThe Buddha said, "An evil person who harms a sage is like one who raises his head and spits at heaven. Instead of reaching heaven, the spittle falls back on him. It is the same with someone who throws dust against the wind. Instead of going somewhere else, the dust returns to defile his own body. The sage can not be harmed. Misdeeds will inevitably destroy the doer. "
Section 9: By Returning to the Source, You Find the WayThe Buddha said, "Deep learning and a love of the Way make the Way difficult to attain. When you guard your mind and revere the Way, the Way is truly great! "
Section 10: Joyful Charity Brings BlessingsThe Buddha said, "When you see someone who is practicing giving, aid him joyfully, and you will obtain vast and great blessings. "A Shramana asked, is there an end to those blessings? "The Buddha said, "Consider the flame of a single torch. Though hundreds and thousands of people come to light their own torches from it so that they can cook their food and ward off darkness, the first torch remains the same. Blessings, too, are like this. "
Section 11: The Increase in Merit Gained by Bestowing FoodThe Buddha said, "Giving food to a hundred bad people is not as good as giving food to a single good person. Giving food to a thousand good people is not as good as giving food to one person who holds the Five Precepts. Giving food to ten thousand people who hold the Five Precepts is not as good as giving food to a single Srotaapanna. Giving food to a million Srotaapannas is not as good as giving food to a single Sakridagamin. Giving food to ten million Sakri dagamins is not as good as giving food to a single Anagamin. Giving food to a hundred million Anaga mins is not as good as giving food to a single Arhat. Giving food to one billion Arhats is not as good as giving food to a single Pratyekabuddha. Giving food to ten billion Pratyekabuddhas is not as good as giving food to a Buddha of the three periods of time. Giving food to a hundred billion Buddhas of the three periods of time is not as good as giving food to a single person who is without thoughts, without dwelling, without cultivation, and without accomplishment. "
Section 12: A List of Difficulties and an Exhortation to CultivateThe Buddha said, "People encounter twenty different kinds of difficulties: It is difficult to give when one is poor. It is difficult to study the Way when one has wealth and status. It is difficult to abandon life and face the certainty of death. It is difficult to encounter the Buddhist sutras. It is difficult to be born at the time of a Buddha. It is difficult to be patient with lust and desire. It is difficult to see fine things and not seek them. It is difficult to be insulted and not become angry. It is difficult to have power and not abuse it. It is difficult to come in contact with things and have no thought of them. It is difficult to be vastly learned and well-read. It is difficult to get rid of pride. It is difficult not to slight those who have not yet studied. It is difficult to practice equanimity of mind. It is difficult not to gossip. It is difficult to meet a Good and Wise Advisor. It is difficult to see one own nature and study the Way. It is difficult to teach and save people according to their potentials. It is difficult to see a state and not be moved by it. It is difficult to have a good understanding of skill-in-means."
Section 13: Questions about the Way and Past LivesA Shramana asked the Buddha, "By what causes and conditions can I know my past lives and understand the ultimate Way? "The Buddha said, "Purifying your mind and preserving your resolve, you can understand the ultimate Way. Just as when you polish a mirror, the dust vanishes and brightness remains, so too, if you cut off desire and do not seek, you then can know past lives. "
Section 14: Asking about Goodness and GreatnessA Shramana asked the Buddha, "What is goodness? What is the foremost greatness? "The Buddha said: "To practice the Way and uphold the truth is goodness. To unite your will with the Way is greatness."
Section 15: Asking about Strength and BrillianceA Shramana asked the Buddha, "What is the greatest strength? What is the utmost brilliance? "The Buddha said, "Patience under insult is the greatest strength, because people who are patient do not harbor hatred, and they gradually grow more peaceful and strong. Patient people, since they are not evil, will surely gain the respect of others. Then the mind defilements are gone completely, so that it is pure and untainted, that is the utmost brilliance. When there is nothing, from before the formation of the heavens and the earth until now, in any of the ten directions that you do not see, know, or hear; when you have attained omniscience, that may be called brilliance. "
Section 16: Casting Aside Love and Attaining the WayThe Buddha said, "People who cherish love and desire do not see the Way. Just as when you stir clear water with your hand, those who stand beside it cannot see their reflections, so, too, people who are entangled in love and desire have turbidity in their minds, and therefore they cannot see the Way. You Shramanas should cast aside love and desire. When the stains of love and desire disappear, you will be able to see the Way. "
Section 17: When Light Arrives, Darkness DepartsThe Buddha said, "Those who see the Way are like someone holding a torch who enters a dark room, dispelling the darkness so that only light remains. When you study the Way and see the truth, ignorance vanishes and light remains forever. "
Section 18: Thoughts and So Forth Are Basically EmptyThe Buddha said, my Dharma is the mindfulness that is both mindfulness and non-mindfulness. It is the practice that is both practice and non-practice. It is words that are words and non-words, and cultivation that is cultivation and non-cultivation. Those who understand are near to it; those who are confused are far away, indeed. It is not accessible by the path of language. It is not hindered by physical objects. If you are off by a hairsbreadth, you will lose it in an instant. "
Section 19: Contemplating Both the False and the TrueThe Buddha said, "Contemplate heaven and earth, and be mindful of their impermanence. Contemplate the world, and be mindful of its impermanence. Contem-plate the efficacious, enlightened nature: it is the Bodhi nature. With this awareness, one quickly attains the Way. "
Section 20: Realize that the Self Is Truly EmptyThe Buddha said, "You should be mindful of the four elements within the body. Though each has a name, none of them is the self. Since they are not the self, they are like an illusion. "
Section 21: Fame Destroys Life RootsThe Buddha said, "There are people who follow emotion and desire and seek to be famous. By the time their reputation is established, they are already dead. Those who are greedy for worldly fame and do not study the Way simply waste their effort and wear themselves out. By way of analogy, although burning incense gives off fragrance, when it has burned down, the remaining embers bring the danger of a fire that can burn one up. "
Section 22: Wealth and Sex Cause SufferingThe Buddha said, "People are unable to renounce wealth and sex. They are just like a child who cannot resist honey on the blade of a knife. Even though the amount is not even enough for a single meal serving , he will lick it and risk cutting his tongue in the process. "
Section 23: A Family Is Worse than a PrisonThe Buddha said, "People are bound to their families and homes to such an extent that these are worse than a prison. Eventually one is released from prison, but people never think of leaving their families. Don't they fear the control that emotion, love, and sex have over them? Although they are in a tiger jaws, their hearts are blissfully oblivious. Because they throw themselves into a swamp and drown, they are known as ordinary people. Pass through the gateway! Get out of the defilement and become an Arhat! "
Section 24: Sexual Desire Obstructs the WayThe Buddha said, "Of all longings and desires, there is none as strong as sex. Sexual desire has no equal. Fortunately, it is one of a kind. If there were something else like it, no one in the entire world would be able to cultivate the Way. "
Section 25: The Fire of Desire BurnsThe Buddha said, "Person with love and desire is like one who carries a torch while walking against the wind: he is certain to burn his hand. "
Section 26: Demons from the Heavens Try to Tempt the BuddhaThe heaven spirit offered beautiful maidens to the Buddha, hoping to destroy his resolve. The Buddha said, What have you skin-bags full of filth come here for? Go away, I've got no use for you. "Then the heaven spirit became very respectful and asked about the meaning of the Way. The Buddha explained it for him, and he immediately attained the fruition of Srotaapanna.
Section 27: One Attains the Way after Letting Go of AttachmentsThe Buddha said, "Person who follows the Way is like a floating piece of wood that courses along with the current. If it does not touch either shore; if people do not pluck it out; if ghosts and spirits do not intercept it; if it is not trapped in whirlpools; and if it does not rot, I guarantee that the piece of wood will reach the sea. If students of the Way are not deluded by emotion and desire, and if they are not caught up in the many crooked views, but are vigorous in their cultivation of the unconditioned, I guarantee that they will certainly attain the Way. "
Section 28: Don Indulge the Wild MindThe Buddha said, "Be careful not to believe your own mind; your mind is not to be believed. Be careful not to get involved with sex; involvement with sex leads to disaster. After you have attained Arhatship, you can believe your own mind. "
Section 29: Proper Contemplation Counteracts Sexual DesireThe Buddha said, "Be careful not to look at women, and do not talk with them. If you must speak with them, be properly mindful and think, I am a Shramana living in a turbid world. I should be like the lotus flower, which is not stained by the mud. ' Think of elderly women as your mothers, of those who are older than you as your elder sisters, of those who are younger as your younger sisters, and of very young girls as your daughters. Bring forth thoughts to rescue them, and put an end to bad thoughts."
Section 30: Stay Far Away from the Fire of DesireThe Buddha said, "People who cultivate the Way are like dry grass: it is essential to keep it away from an oncoming fire. People who cultivate the Way look upon desire as something they must stay far away from."
Section 31: When the Mind Is Still, Desire Is DispelledThe Buddha said, "There was once someone who was plagued by ceaseless sexual desire and wished to castrate himself. The Buddha said to him,"To cut off your sexual organ would not be as good as to cut off your mind. Your mind is like a supervisor: if the supervisor stops, his employees will also quit. If the deviant mind is not stopped, what good does it do to cut off the organ? '"The Buddha spoke a verse for him:Desire is born from your intentions.Intentions are born from thoughts.When both aspects of the mind are still,There is neither form nor activity.The Buddha said, this verse was spoken by the Buddha Kashyapa. "
Section 32: Emptying out the Self Quells FearThe Buddha said, "People worry because of love and desire. That worry then leads to fear. If you transcend love, what worries will there be? What will be left to fear? "
Section 33: Wisdom and Clarity Defeat the DemonsThe Buddha said, "People who cultivate the Way are like a soldier who goes into battle alone against ten thousand enemies. He dons his armor and goes out the gate. He may prove to be a coward; he may get halfway to the battlefield and retreat; he may be killed in combat; or he may return victorious. Shramanas who study the Way must make their minds resolute and be vigorous, courageous, and valiant. Not fearing what lies ahead, they should defeat the hordes of demons and obtain the fruition of the Way. "
Section 34: By Staying in the Middle, One Attains the WayOne evening a Shramana was reciting the Sutra of the Teaching Bequeathed by the Buddha Kashyapa. The sound of his voice was mournful as he reflected remorsefully on his wish to retreat in cultivation. The Buddha asked him, "In the past when you were a householder, what did you do? " He replied, "I was fond of playing the lute. " The Buddha said, "What happened when the strings were slack? " He replied, "They didn't sound. " What happened when they were too tight? " He replied, "The sounds were cut short. " What happened when they were tuned just right between slack and tight? " He replied, "The sounds carried. " The Buddha said, "It is the same with a Shramana who studies the Way. If his mind is harmonious, he can attain the Way. If he is impetuous about the Way, his impetuousness will tire out his body; and if his body is tired, his mind will become afflicted. If his mind becomes afflicted, then he will retreat from his practice. If he retreats from his practice, his offenses will certainly increase. You need only be pure, peaceful, and happy, and you will not lose the Way. "
Section 35: When One Is Purified of Defilements, the Brilliance RemainsThe Buddha said,"People smelt metal by burning the dross out of it in order to make high quality implements. It is the same with people who study the Way: first they must get rid of the defilements in their minds; then their practice becomes pure. "
Section 36: The Sequence that Leads to SuccessThe Buddha said, "It is difficult for one to leave the evil destinies and become a human being.Even if one does become a human being, it is still difficult to become a man rather than a woman.Even if one does become a man, it is still difficult to have the six sense organs complete and perfect.Even if the six sense organs are complete and perfect, it is still difficult for one to be born in a central country.Even if one is born in a central country, it is still difficult to be born at a time when there is a Buddha in the world.Even if one is born at a time when there is a Buddha in the world, it is still difficult to encounter the Way.Even if one does encounter the Way, it is still difficult to bring forth faith.Even if one brings forth faith, it is still difficult to resolve one mind on Bodhi.Even if one does resolve one mind on Bodhi, it is still difficult to be beyond cultivation and attainment. "
Section 37: Staying Mindful of Moral Precepts Brings Us Close to the WayThe Buddha said, "My disciples may be several thousand miles away from me, but if they remember my moral precepts, they will certainly attain the fruition of the Way. If those who are by my side do not follow my moral precepts, they may see me constantly, but in the end they will not attain the Way. "
Section 38: Birth Leads to DeathThe Buddha asked a Shramana, "How long is the human life span? " He replied, "Few days." The Buddha said, "You have not yet understood the Way. "He asked another Shramana, "How long is the human life span? " The reply was, "The space of a meal." The Buddha said, "You have not yet understood the Way. "He asked another Shramana, "How long is the human life span? " He replied, "The length of a single breath." The Buddha said, "Excellent. You have understood the Way. "
Section 39: The Buddha Instructions Are Not BiasedThe Buddha said, "Students of the Buddha Way should believe in and accord with everything that the Buddha teaches. When you eat honey, it is sweet on the surface and sweet in the center; it is the same with my Sutras."
Section 40: The Way Is Practiced in the MindThe Buddha said, "Shramana who practices the Way should not be like an ox turning a millstone. Such a one walks the Way with his body, but his mind is not on the Way. If the mind is concentrated on the Way, what further need is there to practice? "
Section 41: A Straight Mind Gets Rid of DesireThe Buddha said, "One who practices the Way is like an ox pulling a heavy load through deep mud. The ox is so extremely exhausted that it dares not glance to the left or right. Only when it gets out of the mud can it rest. The Shramana should regard emotion and desire as being worse than deep mud; and with an undeviating mind, he should be mindful of the Way. Then he can avoid suffering. "
Section 42: Understanding that the World Is IllusoryThe Buddha said, "I look upon royalty and high positions as upon the dust that floats through a crack.I look upon treasures of gold and jade as upon broken tiles.I look upon fine silk clothing as upon cheap cotton.I look upon a great thousand-world universe as upon a small nut kernel.I look upon the waters of the Anavatapta Lake as upon oil used to anoint the feet.I look upon the door of expedient means as upon a cluster of jewels created by transformation.I look upon the Unsurpassed Vehicle as upon a dream of gold and riches.I look upon the Buddha Way as upon flowers before my eyes.I look upon Dhyana samadhi as upon the pillar of Mount Sumeru.I look upon Nirvana as upon being awake day and night.I look upon inversion and uprightness as upon six dancing dragons.I look upon impartiality as upon the one true ground.I look upon the flourishing of the teaching as upon a tree blooming during four seasons."
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The Sutra in Forty-Two Sections
The Sutra in Forty-Two Sections no: 42
42: Understanding that the World Is IllusoryThe Buddha said, "I look upon royalty and high positions as upon the dust that floats through a crack.I look upon treasures of gold and jade as upon broken tiles.I look upon fine silk clothing as upon cheap cotton.I look upon a great thousand-world universe as upon a small nut kernel.I look upon the waters of the Anavatapta Lake as upon oil used to anoint the feet.I look upon the door of expedient means as upon a cluster of jewels created by transformation.I look upon the Unsurpassed Vehicle as upon a dream of gold and riches.I look upon the Buddha Way as upon flowers before my eyes.I look upon Dhyana samadhi as upon the pillar of Mount Sumeru.I look upon Nirvana as upon being awake day and night.I look upon inversion and uprightness as upon six dancing dragons.I look upon impartiality as upon the one true ground.I look upon the flourishing of the teaching as upon a tree blooming during four seasons."
- http://www.fodian.net/world/0784.html
- wong chee tat :)
42: Understanding that the World Is IllusoryThe Buddha said, "I look upon royalty and high positions as upon the dust that floats through a crack.I look upon treasures of gold and jade as upon broken tiles.I look upon fine silk clothing as upon cheap cotton.I look upon a great thousand-world universe as upon a small nut kernel.I look upon the waters of the Anavatapta Lake as upon oil used to anoint the feet.I look upon the door of expedient means as upon a cluster of jewels created by transformation.I look upon the Unsurpassed Vehicle as upon a dream of gold and riches.I look upon the Buddha Way as upon flowers before my eyes.I look upon Dhyana samadhi as upon the pillar of Mount Sumeru.I look upon Nirvana as upon being awake day and night.I look upon inversion and uprightness as upon six dancing dragons.I look upon impartiality as upon the one true ground.I look upon the flourishing of the teaching as upon a tree blooming during four seasons."
- http://www.fodian.net/world/0784.html
- wong chee tat :)
THE SUTRA OF THE FORTY-TWO SECTIONS
THE SUTRA OF THE FORTY-TWO SECTIONS no: 19
19. Buddha said: Never tire of reflecting on that which is yourself! Remember that the four elements composing your body, which are sometimes considered as real existences, are, in fact, all mere names, without personality, and that the so-called "I" is but a passing guest, a thing of a moment; all things around us are only illusions!
- http://www.sacred-texts.com/journals/jras/os19-14.htm
- wong chee tat :)
19. Buddha said: Never tire of reflecting on that which is yourself! Remember that the four elements composing your body, which are sometimes considered as real existences, are, in fact, all mere names, without personality, and that the so-called "I" is but a passing guest, a thing of a moment; all things around us are only illusions!
- http://www.sacred-texts.com/journals/jras/os19-14.htm
- wong chee tat :)
Friday, May 16, 2008
Sutra in Forty-Two Sections
Sutra in Forty-Two Sections
Section 5
Reducing the Severity of Offenses
Section 6
Tolerating Evil-doers and Avoiding Hatred
The Buddha said, "When an evil person hears about your goodness and intentionally comes to cause trouble, you should restrain yourself and not become angry or blame him. Then the one who has come to do evil will do evil to himself."
Section 13
Questions about the Way and Past Lives
A Shramana asked the Buddha, "By what causes and conditions can I know my past lives and understand the ultimate Way?"
The Buddha said, "By purifying your mind and preserving your resolve, you can understand the ultimate Way. Just as when you polish a mirror, the dust vanishes and brightness remains, so too, if you cut off desire and do not seek, you then can know past lives."
- http://cttbusa.org/42s/42sections.asp
- wong chee tat :)
Section 5
Reducing the Severity of Offenses
The Buddha said, "If a person has many offenses and does not repent of them, but cuts off all thought of repentance, the offenses will engulf him, just as water returning to the sea will gradually become deeper and wider. If a person has offenses and, realizing they are wrong, reforms and does good, the offenses will dissolve by themselves, just as a sick person who begins to perspire will gradually be cured."
Section 6
Tolerating Evil-doers and Avoiding Hatred
The Buddha said, "When an evil person hears about your goodness and intentionally comes to cause trouble, you should restrain yourself and not become angry or blame him. Then the one who has come to do evil will do evil to himself."
Section 13
Questions about the Way and Past Lives
A Shramana asked the Buddha, "By what causes and conditions can I know my past lives and understand the ultimate Way?"
The Buddha said, "By purifying your mind and preserving your resolve, you can understand the ultimate Way. Just as when you polish a mirror, the dust vanishes and brightness remains, so too, if you cut off desire and do not seek, you then can know past lives."
- http://cttbusa.org/42s/42sections.asp
- wong chee tat :)
Wednesday, May 14, 2008
Sutra in Forty-Two Sections
Sutra in Forty-Two Sections
Section 8
Abusing Others Defiles Oneself
The Buddha said, "An evil person who harms a sage is like one who raises his head and spits at heaven. Instead of reaching heaven, the spittle falls back on him. It is the same with someone who throws dust against the wind. Instead of going somewhere else, the dust returns to defile his own body. The sage cannot be harmed. Misdeeds will inevitably destroy the doer."
- http://cttbusa.org/42s/42sections.asp
- wong chee tat :)
Section 8
Abusing Others Defiles Oneself
The Buddha said, "An evil person who harms a sage is like one who raises his head and spits at heaven. Instead of reaching heaven, the spittle falls back on him. It is the same with someone who throws dust against the wind. Instead of going somewhere else, the dust returns to defile his own body. The sage cannot be harmed. Misdeeds will inevitably destroy the doer."
- http://cttbusa.org/42s/42sections.asp
- wong chee tat :)
Tuesday, May 13, 2008
Sutra in Forty-Two Sections section 4
Sutra in Forty-Two Sections
Translated from Chinese into English by the Buddhist Text Translation Society,
Dharma Realm Buddhist University, City Of Ten Thousand Buddhas
Section 4
Clarifying Good and Evil
The Buddha said, "Living beings may perform Ten Good Deeds or Ten Evil Deeds. What are the ten? Three are done with the body, four are done with the mouth, and three are done with the mind. The three done with the body are killing, stealing, and lust. The four done with the mouth are duplicity, harsh speech, lies, and frivolous speech. The three done with the mind are jealousy, hatred, and stupidity. Thus these ten are not in accord with the Way of Sages and are called the Ten Evil Deeds. To put a stop to these evils is to perform the Ten Good Deeds. "
- http://www.fodian.net/English/42sectionssutra.htm
- wong chee tat :)
Monday, May 12, 2008
Advice
Put your utmost effort into doing good deeds and do not slack. Print more virtuous books and distribute them.
- www.tbsn.org
- wong chee tat :)
- www.tbsn.org
- wong chee tat :)
Heart Sutra
Heart Sutra
- wong chee tat :)
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)
prepared by:
Dr. Michael E. Moriarty
Communication Arts Department
Valley City State University
Valley City, North Dakota 58072
Redistribution permitted.
- wong chee tat :)
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