me think :): 06/01/2008

Sunday, June 29, 2008

Saturday, June 28, 2008

Great Wisdom Beyond Wisdom Heart Sutra

Great Wisdom Beyond Wisdom Heart Sutra

Avalokiteshvara Bodhisattva, when practicing deeply the Prajna Paramita,
perceived that all five skandhas in their own being are empty and was saved
from all suffering.

O Shariputra, form does not differ from emptiness; emptiness does not
differ from form. That which is form is emptiness; that which is emptiness
form. The same is true of feelings, perceptions, formations, consciousness.

O Shariputra, all dharmas are marked with emptiness. they do not appear nor
disappear, are not tainted nor pure, do not increase nor decrease.
Therefore in emptiness: no form, no feelings, no perceptions, no
formations, no consciousness; no eyes, no ears, no nose, no tongue, no
body, no mind; no color, no sound, no smell, no taste, no touch, no object
of mind; no realm of eyes...until no realm of mind-consciousness; no
ignorance and also no extinction of it...until no old-age and death and
also no extinction of it; no suffering, no origination, no stopping, no
path, no cognition, also no attainment with nothing to attain.

A bodhisattva depends on Prajna Paramita and the mind is no hindrance.
Without any hindrance no fears exist. Far apart from every perverted view
one dwells in nirvana. In the three worlds all buddhas depend on Prajna
Paramita and attain unsurpassed complete perfect enlightenment. Therefore,
know the Prajna Paramita is the great transcendent mantra, is the great
bright mantra, is the utmost mantra, is the supreme mantra which is able to
relieve all suffering and is true not false; so proclaim the Prajna
Paramita mantra, proclaim the mantra that says:

Gate Gate Paragate Parasamgate Bodhi Svaha

All buddhas ten directions three times
All beings bodhisattvas mahasattvas
Wisdom beyond wisdom Maha Prajna Paramita

- http://acc6.its.brooklyn.cuny.edu/~phalsall/texts/heart3.txt
- wong chee tat :)

THE SUTRA OF FORTY-TWO SECTIONS SPOKEN BY THE BUDDHA

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


- http://www4.bayarea.net/~mtlee/42.txt
- wong chee tat :)

Router Performance

Seems the router performs slower.

- wong chee tat :)

New router

Purchased a new router.

- wong chee tat :)

Thursday, June 26, 2008

The Heart Sutra

Avalokiteshvara Bodhisattva, practicing deep prajna paramita,
clearly saw that all five skandhas are empty, transforming all suffering and distress.

Shariputra, form is no other than emptiness, emptiness no other than form.
Form is exactly emptiness, emptiness exactly form.
Sensation, thought, impulse, consciousness are also like this.

Shariputra, all things are marked by emptiness -
not born, not destroyed,
not stained, not pure,
without gain, without loss.
Therefore in emptiness there is no form, no sensation, thought, impulse, consciousness.
No eye, ear, nose, tongue, body, mind.
No color, sound, smell, taste, touch, object of thought.
No realm of sight to no realm of thought.
No ignorance and also no ending of ignorance to no old age and death and also no ending of old age and death.
No suffering, and also no source of suffering, no annihilation, no path.
No wisdom, also no attainment.
Having nothing to attain, Bodhisattvas live prajna paramita with no hindrance in the mind.
No hindrance, thus no fear.
Far beyond delusive thinking, they attain complete Nirvana.
All Buddhas past, present and future live prajna paramita and thus attain anuttara samyak sambodhi.

Therefore, know that prajna paramita is the great mantra, the wisdom mantra, the unsurpassed mantra, the supreme mantra, which completely removes all suffering. This is truth, not deception. Therefore set forth the prajna paramita mantra, set forth this mantra and say:

GATÉ GATÉ PARAGATÉ PARASAMGATÉ BODHI SVAHA

[Beyond, beyond, totally beyond, perfectly beyond: Awakening ....Yes!]

Listen to this Chant in RealAudio

- http://www.dzogchen.org/chant/heartsutra.htm

- wong chee tat :)

Great Compassion Dharani

http://www.youtube.com/watch?v=S51P8GXZkak&feature=related

- wong chee tat :)

Monday, June 23, 2008

In a twinkling of an eye

In the samasaric world, laymen are aware of the short life span and transient nature of time. Time flies like a rocket, like a twinkling of an eye. Yet, when you urge them to practice Buddhism, they will become lazy and frustrated. Time to them is used for earning money, building up their careers, and supporting their families. This is fine but some people use their time to chat and to play around. What is worse is when time is used for endless socializing and for wasting. Time is constantly moving and stirred, and you can never stop the motion. At the end, they are only left with countless sorrow and passed memories

- www.tbsn.org
- wong chee tat :)

Sunday, June 22, 2008

Advice about Sexual Misconduct and Illness

Sexual misconduct is the primary demon and illness bringing degeneration.

- www.tbsn.org
- wong chee tat :)

Advice

At this moment, do not commit any non-virtuous transgressions.

At this moment, be aware of karmic causes and consequences.

At this moment, be unbound by the cycles of transmigration.

In this way, one will definitely attain `the present moment of liberation.`

- www.tbsn.org
- wong chee tat :)

Ram Added

the PC upgraded to 2Gb of ram

-wong chee tat :)

3 simple but profound statements

Three simple, yet profound statements:

`All happenings will become the past.`

`Every individual`s life will extinguish.`

`All existence, in a flash, will no longer exist.`

- www.tbsn.org
-wong chee tat :)

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 :)

Thursday, June 19, 2008

The Lotus Sutra

The Lotus Sutra
Translated by Burton Watson

Chapter Twenty-five: The Universal Gate of Bodhisattva Kanzeon

At that time the bodhisattva Inexhaustible Intent immediately rose from his seat, bared his right shoulder, pressed his palms together and, facing the Buddha, spoke these words: "World Honored One, this Bodhisattva Perceiver of the World's Sounds-- why is he called Perceiver of the World's Sounds?"

The Buddha said to Bodhisattva Inexhaustible Intent: "Good man, suppose there are immeasurable hundreds, thousands, ten thousands, millions of living beings who are undergoing various trials and suffering. If they hear of this Bodhisattva Perceiver of the Word's Sounds and single-mindedly call his name, then at once he will perceive the sound of their voices and they will all gain deliverance from their trials.

If someone, holding fast to the name of bodhisattva perceiver of the world's sounds, should enter a great fire, the fire could not burn him. This would come about because of this bodhisattva's authority and supernatural power. If one were washed away by a great flood and call upon his name, one would immediately find himself in a shallow place.

"Suppose there were a hundred, a thousand, ten thousand, a million living beings who, seeking for gold, silver, lapis lazuli, seashell, agate, coral, amber, pearls, and other treasures, set out on the great sea. and suppose a fierce wind should blow their ship off course and it drifted to the land of raksasas demons. If among those people there is even just one who calls the name of Bodhisattva Perceiver of the World's sounds, then all those people will be delivered from their troubles with the raksasas. This is why he is called Perceiver of the World's Sounds.

"If a person who faces imminent threat of attack should call the name of Bodhisattva Perceiver of the World's sounds, then the swords and staves wielded by his attackers would instantly shatter into so many pieces and he would be delivered.

Thought enough yakshas and raksasas to fill all the thousand-million-fold world should try to come and torment a person, if they hear him calling the name of Bodhisattva Perceiver of the World's Sounds, then these evil demons will not even be able to look at him with their evil eyes, much less do him harm.

"Suppose, in a place filled with all the evil-hearted bandits of the thousand-million-fold world, there is a merchant leader who is guiding a band of merchants carrying valuable treasures over a steep and dangerous road, and that one man shouts out these words: 'Good men, do not be afraid! You must single-mindedly call on the name of Bodhisattva Perceiver of the World's Sounds. This bodhisattva can grant fearlessness to living beings. If you call his name, you will be delivered from these evil-hearted bandits!' When the band if merchants hear this, they all together raise their voices, saying, 'Hail to the Bodhisattva Perceiver of the World's Sounds!' And because they call his name, they are at once able to gain deliverance. Inexhaustible Intent, the authority and supernatural power of the Bodhisattva and mahasattva Perceiver of the World's Sounds are as mighty as this!

"If there should be living beings beset by numerous lusts and cravings, let them think with constant reverence of Bodhisattva Perceiver of the World's Sounds and then they can shed their desires. If they have great wrath and ire, let them think with constant reverence of Bodhisattva Perceiver of the World's Sounds and then they can shed their ire. If they have great ignorance and stupidity, let them think with constant reverence of Bodhisattva Perceiver of the World's Sounds and they can rid themselves of stupidity.

"Inexhaustible Intent, the Bodhisattva Perceiver of the World's Sounds possesses great authority and supernatural powers, as I have described, and can confer many benefits. For this reason, living beings should constantly keep the thought of him in mind.

"If a woman wishes to give birth to a male child, she should offer obeisance and alms to Bodhisattva Perceiver of the World's Sounds and then she will bear a son blessed with merit, virtue, and wisdom. And if she wishes to bear a daughter, she will bear one with al the marks of comeliness, one who in the past planted the roots of virtue and is loved and respected by many persons.

"Inexhaustible Intent, the Bodhisattva Perceiver of the World's Sounds has power to do all this. If there are living beings who pay respect and obeisance to Bodhisattva Perceiver of the World's Sounds, their good fortune will not be fleeting or vain. Therefore living beings should all accept and uphold the name of Bodhisattva Perceiver of the World's Sounds.

"Inexhaustible Intent, suppose there is a person who accepts and upholds the names of as many bodhisattvas as there are sands in sixty-two million Ganges, and for as long as his present body lasts, he offers them alms in the form of food and drink, clothing, bedding and medicines. What is your opinion? Would this good man or good woman gain many benefits or would he not?"

Inexhaustible Intent replied, "They would be very many, World-Honored One."

The Buddha said: "Suppose also that there is a person who accepts and upholds the name of Bodhisattva Perceiver of the World's Sounds and even just once offers him obeisance and alms. The good fortune pained by these two persons would be exactly equal and without difference. For a hundred, a thousand, ten thousand, a million kalpas it would never be exhausted or run out. Inexhaustible Intent, if one accepts and upholds the name of Bodhisattva Perceiver of the World's Sounds, he will gain the benefit of merit and virtue that is as immeasurable and boundless as this!"

Bodhisattva Inexhaustible Intent said to the Buddha, "World-Honored One, Bodhisattva Perceiver of the World's Sounds-- how does he come and go in this saha world? How does he preach the Law for the sake of living beings? How does the power of expedient means apply in this case?"

The Buddha said to Bodhisattva Inexhaustible Intent: "Good man, if there are living beings in the land who need someone in the body of a Buddha in order to be saved, Bodhisattva Perceiver of the World's Sounds immediately manifests himself in a Buddha body and preaches the Law for them. If they need someone in a pratyekabuddha's body in order to be saved, immediately he manifests a pratyekabuddha's body and preaches the Law to them. If the need a voice-hearer to be saved, immediately he becomes a voice-hearer and preaches the Law for them. If they need King Brahma to be saved, immediately he becomes King Brahma and preaches the Law for them. If they need the lord Shakra to be saved, immediately he becomes the lord Shakra and preaches the Law for them. If they need the heavenly being Freedom to be saved, immediately he becomes the heavenly being Freedom and preaches the Law for them. If they need a great general of heaven to be saved, immediately he becomes a great general of heaven and preaches the Law for them. If they need Vaishravana to be saved, immediately he becomes Vaishravana and preaches the Law for them. If they need a petty king to be saved, immediately he becomes a petty king and preaches the law for them.

If they need a rich man to be saved, immediately he becomes a rich man and preaches the Law for them. If they need a householder to be saved, immediately he becomes a householder and preaches the Law for them. If they need a chief minister to be saved, immediately he becomes a chief minister and preaches the Law for them. If they need a Brahman to be saved, immediately he becomes a Brahman and preaches the Law for them. If they need a monk, a nun, a layman believer, or a laywoman believer and preaches the Law for them. If they need the wife of a rich man, of a householder, a chief minister, or a Brahman to be saved, immediately he becomes those wives and preaches the Law for them. If they need a young boy or a young girl and preaches the Law for them. If they need a heavenly being, a dragon, a yaksha, a gandharva, an asura, a garuda, a kimnara, a mahoraga, a human or a nonhuman being to be saved, immediately he becomes all of these and preaches the Law for them. If they need a vajra-bearing god and preaches the Law for them.

"Inexhaustible Intent, this Bodhisattva Perceiver of the World's Sounds has succeeded in acquiring benefits such as these and. Taking on a variety of different forms, goes about among the lands saving living beings. For this reason you and the others should single-mindedly offer alms to Bodhisattva Perceiver of the World's Sounds can bestow fearlessness on those who are in fearful, pressing or difficult circumstances. That is why in this saha world everyone calls him Bestower of Fearlessness."

"Bodhisattva Inexhaustible Intent said to the Buddha, "World-Honored One, now I must offer alms to Bodhisattva Perceiver of the World's Sounds."

Then he took from his neck a necklace adorned with numerous precious gems, worth a hundred or a thousand taels of gold, and presented it to [the bodhisattva], saying, "Sir, please accept this necklace of precious gems as a gift in the Dharma."

At that time Bodhisattva Perceiver of the World's Sounds was unwilling to accept the gift.

Inexhaustible Intent spoke once more to Bodhisattva Perceiver of the World's Sounds, saying, "Sir, out of compassion for us, please accept this necklace."

Then the Buddha said to Bodhisattva Perceiver of the World's Sounds, "Out of compassion for this Bodhisattva Inexhaustible Intent and for the four kinds of believers, the heavenly kings, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, human and nonhuman beings, you should accept this necklace."

Thereupon Bodhisattva Perceiver of the World's Sounds, having compassion for the four kinds of believers and the heavenly beings, dragons, human and nonhuman beings and the others, accepted the necklace and, dividing it into two parts, presented one part to Shakyamuni Buddha and presented the other to the tower of the Buddha Many Treasures.

[The Buddha said,] "Inexhaustible Intent, these are the kinds of freely exercised supernatural powers that Bodhisattva Perceiver of the World's Sounds displays in his comings and goings in the saha world."

At that time Bodhisattva Inexhaustible Intent posed this question in verse form:

World-Honored One replete with wonderful features,
I now ask you once again
for what reason that Buddha's son
is named Bodhisattva Perceiver of the World's Sounds?
The honored One endowed with wonderful features
replied to Inexhaustible Intent in verse:
Listen to the actions of the Perceiver of Sounds,
how aptly he responds in various quarters.
His vast oath is deep as the ocean;
kalpas pass but it remains unfathomable.
He has attended many thousands and millions of Buddhas,
setting forth his great pure vow.
I will describe him in outline for you-
listen to his name, observe his body,
bear him in mind, not passing the time vainly,
for he can wipe out the pains of existence.
Suppose someone should conceive a wish to harm you,
should push you into a great pit of fire.
Think on the power of that Perceiver of Sounds
and the pit of fire will change into a pond!
If you should be cast adrift on the vast ocean,
menaced by dragons, fish and various demons,
think on the power of that Perceiver of Sounds
and the billows and waves cannot drown you!
Suppose you are on the peak of Mount Sumeru
and someone pushes you off.
Think on the power of that Perceiver of Sounds
and you will hang in midair like the sun!
Suppose you are pursued by evil men
who wish to throw you down from a diamond mountain.
Think on the power of that Perceiver of Sounds
and they cannot harm a hair of you!
Suppose you are surrounded by evil-hearted bandits,
each brandishing a knife to wound you.
Think on the power of that Perceiver of Sounds
and at once all will be swayed by compassion!
Suppose you encounter trouble with the king's law,
face punishment, about to forfeit your life.
Think on the power of that Perceiver of Sounds
and the executioner's sword will be broken to bits!
Suppose you are imprisoned in cangue and lock,
hands and feet bound by fetters and chains.
Think on the power of that Perceiver of Sounds
and they will fall off, leaving you free!
Suppose with curses and various poisonous herbs
someone should try to injure you.
Think on the power of that Perceiver of Sounds
and the injury will rebound upon the originator.
Suppose you encounter evil raksasas,
poison dragons and various demons.
Think on the power of that Perceiver of Sounds
and then none of them will dare to harm you.
If evil beasts should encircle you,
their sharp fangs and claws inspiring terror,
think on the power of that Perceiver of sounds
and they will scamper away in boundless retreat.
If lizards, snakes, vipers, scorpions
threaten you with poison breath that sears like flame,
think on the power of that Perceiver of Sounds
and, hearing your voice, they will flee of themselves.
If clouds should bring thunder, and lightning strike,
if hail pelts or drenching rain comes down,
think on the power of that Perceiver of Sounds
and at that moment they will vanish away.
If living beings encounter weariness or peril,
immeasurable suffering pressing them down,
the power of the Perceiver of Sounds' wonderful wisdom
can save them from the sufferings of the world.
He is endowed with transcendental powers
and widely practices the expedient means of wisdom.
Throughout the lands in the ten directions
there is no region where he does not manifest himself.
In many different kinds of evil circumstances,
in the realms of hell, hungry spirits or beasts,
the sufferings of birth, old age, sickness and death--
all these he bit by bit wipes out.
He of the true gaze, the pure gaze,
the gaze of great and encompassing wisdom,
the gaze of pity, the gaze of compassion--
constantly we implore him, constantly look up in reverence.
His pure light, free of blemish,
is a sun of wisdom dispelling all darkness's.
He can quell the wind and fire of misfortune
and everywhere bring light to the world.
The precepts from his compassionate body shake us
like thunder,
the wonder of his pitying mind is like a great cloud.
He sends down the sweet dew, the Dharma rain,
to quench the flames of earthly desires.
When law suits bring you before the officials,
when terrified in the midst of an army,
think on the power of that Perceiver of Sounds
and hatred in all its forms will be dispelled.
Wonderful sound, Perceiver of the World's Sounds,
Brahma's sound, the sea tide sound--
they surpass those sounds of the world;
therefore you should constantly think on them
from thought to thought never entertaining doubt!
Perceiver of the World's Sounds, pure sage--
to those in suffering, in danger of death,
he can offer aid and support.
Endowed with all benefits,
he views living beings with compassionate eyes.
The sea of his accumulated blessings is immeasurable;
therefore you should bow your head to him!

At that time the Bodhisattva Earth Holder immediately rose from his seat, advanced, and said to the Buddha, "World-Honored One, if there are living beings who hear this chapter on Bodhisattva Perceiver of the World's Sounds, on the freedom of his actions, his manifestation of a universal gateway, and his transcendental powers, it should be known that the benefits these persons gain are not few!"

When the Buddha preached this chapter on the Universal Gateway, a multitude of eighty-four thousand persons in the assembly all conceived a determination to attain the unparalleled state of anuttara-samyak-sambodhi.

- http://lotus.nichirenshu.org/lotus/sutra/english/watson/lsw_chap25.htm

- wong chee tat :)

Wednesday, June 18, 2008

Karma

Understanding Karma

We need to understand the principle of karma and reincarnation. This is a central idea in Buddhism. We have done many wrong deeds. Do not think that there is no retribution. One does not have to wait until one goes to Hell to receive retribution. Even while living, one is already suffering punishments from Hell when one's body becomes ill. Illnesses are the manifestation of one's negative karma. Do not think that hells do not exist. Some people say, "There is practically no such thing as Hell or karma! It is just a fabrication of men to persuade people to do good!" When you undergo brain surgery, you are entering into the hell of brain opening! When you have cirrhosis, removal of a kidney, or any other illness, the negative karma accumulated from numerous past lives are manifesting in you. It is quite horrible.

- www.tbsn.org
- wong chee tat :)

Tuesday, June 17, 2008

Sutra of the Buddha's Teaching on Amitabha

Namo! Homage to the Lotus Pool Assembly of Buddhas and
Bodhisattvas As Vast As the Sea (3x)

Sutra of the Buddha's Teaching On Amitabha
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 Sutra of the Buddha's Teaching on Amitabha

- http://www.drba.org/dharma/amitabhasutra.asp
- wong chee tat :)

Monday, June 16, 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 :)

Sutra in Forty-Two Sections

Sutra in Forty-Two Sections (Sections: 4,6,7)

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 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 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, 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.'

- http://cttbusa.org/42s/42sections.asp
- wong chee tat :)

Sutra in Forty-Two Sections

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 1
Leaving Home and Becoming an Arhat
The 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."

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 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 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 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 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 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? '

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 can not 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, s 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 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 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 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, "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 Greatness
A Shramana asked the Buddha, "What is goodness? What is the foremost greatness? " The Buddha said, o
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. 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 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, y 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 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 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. DonỖt 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 Way
The Buddha said, "f 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, "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, "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 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," o 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, his 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 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 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 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 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, 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, he 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, he length of a single breath. " The Buddha said, "Excellent. You have understood the Way. "

Section 39
The Buddha Instructions Are Not Biased
The 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 Mind
The 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 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, "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. "

-http://www.fodian.net/English/42sectionssutra.htm
- wong chee tat :)

Sunday, June 15, 2008

Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas

Buddha speaks Amitabha Sutra

Buddha speaks Amitabha Sutra

(Tripitaka 0366)

Translated during the Yil-Tson Dynasty by Tripitaka Master Kumarajiva

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 Sutra)

- http://www.e-sangha.com/alphone/0366.html
- wong chee tat :)

Sick

Sick today :(

- wong chee tat :)

Saturday, June 14, 2008

Homage to the 36 trillion, 119 thousand, 500 Amitabha Buddhas

PC Show 2008

PC Show@ Suntec City ends this Sunday.

- wong chee tat :)

Friday, June 13, 2008

THE SUTRA OF FORTY-TWO SECTIONS SPOKEN BY THE BUDDHA

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

Note: [] indicates comments by TY

THE SUTRA OF FORTY-TWO SECTIONS SPOKEN BY THE BUDDHA

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

- http://www4.bayarea.net/~mtlee/42.txt
- wong chee tat :)