- wong chee tat :)
Thursday, July 31, 2008
THE BUDDHA SPEAKS THE ULLAMBANA SUTRA
THE BUDDHA SPEAKS THE ULLAMBANA SUTRA
Nomo homage to the Ullambana Assembly of Buddhas and Bodhisattvas.
Thus I have heard, at one time, the Buddha dwelt at Shravarsti in the Garden of the Benefactor of Orphans and the Solitary.
Mahamaudgalyayana had just obtained the six penetrations and wished to cross over his father and mother to repay their kindness for raising him.
Thus, using his way eye, he regarded the world and saw that his deceased mother had been born among the hungry ghosts, having neither food nor drink, she was but skin and bones.
Mahaudgalayana felt deep pity and sadness, filled a bowl with food and went to provide for his mother. She got the bowl, screened it with her left hand, and with her right hand made a fist of food. But, before it entered her mouth, it turned into burning coals which could not be eaten.
Mahamaudgalyayana called out and wept sorrowfully, and hastened to return to the Buddha to set forth all of this.
The Buddha said, "your mother's offenses are deep and firmly rooted. You alone do not have enough power. Although your filial sounds move heaven and earth, the heaven spirits, the earth spirits, twisted demons, and those outside the way, Brahmans, and the four heavenly king gods, are also without sufficient strength. The awesome spiritual power of the assembled Sangha of the ten directions is neceessary for the liberation to be attained.
I shall now speak a dharma of rescue, which causes all those in difficulty to leave worry and suffering, and to eradicate obstacles from offenses.
The Buddha told Maudgalyayana: "The fifteenth day of the seventh month is the Pravarana day for the assembled Sangha of the ten directions. For the sake of fathers and mothers of seven generations past, as well as for fathers and mothers of the present who are in distress, you should prepare an offering of clean basins full of hundreds of flavors and the five fruits, and other offerings of incense, oil, lamps, candles, beds, and bedding, all the best of the world, to the greatly virtuous assembled Sangha of the ten directions. On that day, all the holy assembly, whether in the mountains practicing dhyana samadhi, or obtaining the four fruits of the way, or walking beneath trees, or using the independence of the six penetrations, to teach and transform sound hearers and those enlightened to conditions. Or provisionally manifesting as bhikshus when in fact they are great Bodhisattvas on the tenth ground--all complete in pure precepts and oceanlike virtue of the holy way--should gather in a great assembly and all of like mind receive the pravarana food.
If one thus makes offerings to these Provarana Sangha, one's present father and mother, parents of seven generations, as well as the six kinds of close relatives, will escape from the three paths of sufferings. And at that time attain release. Their clothing and food will spontaneously appear. If the parents are still alive, they will have wealth and blessings for a hundred years. Parents of seven generations will be born in the heavens. Transformationally born, they will independently enter the celestial flower light, and experience limitless bliss.
At that time the Buddha commanded the assembled Sangha of the ten directions to recite mantras and vows for the sake of the donor's family, for parents of seven generations.
After practicing dhyana concentration, they then may accept the food. When first receiving the basin, place it before the Buddha in the stupa. When the assembled sangha has finished the mantras and vows, then they may accept it.
At that time the bhikshu Maudgalyayana and the assembly of great Bodhisattvas were all extremely delighted and the sorrowful sound of Maudgalyayana's crying ceased.
At that time Maudgalyayana's mother obtained liberation from one kalpa of suffering as a hungry ghost.
Maudgalyayana addressed the Buddha and said, "this disciple's parents have received the power of the merit and virtue of the triple jewel, because of the awesome spiritual power of the assembled Sangha.
If in the future the Buddha's disciples practice filiality by offering up the Ullambana basins, will they be able to cross over their present fathers and mothers as well as those of seven generations past?"
The Buddha replied "good indeed, I am happy you asked that question. I just wanted to speak about that and now you have also asked about it.
Good man, if bhikshus, bhikshunis, kings, crown princes, great ministers, great officials, cabinet members, the hundreds of officers, and the tens of thousands of citizens wish to practice compassionate filial conduct, for the sake of the parents who bore them, as well as for the sake of fathers and mothers of seven lives past, on the fifteenth day of the seventh month, the day of the buddhas' delight, the day of the Sangha's Pravarana, they all should place hundreds of flavors of foods in the Ullambana basins, and offer them to the Pravarana Sangha of the ten directions.
They should vow to cause the length of life of the present father and mother to reach a hundred years without illness, without sufferings, afflictions, or worries, and also vow to cause seven generations of fathers and mothers to leave the sufferings of the hungry ghosts, to be born among men and gods, and to have blessings and bliss without limit.
The Buddha told all the good men and good women, "those disciples of the Buddha who cultivate filial conduct should in thought after thought, constantly recall their present fathers and mothers when making offerings, as well as the fathers and mothers of seven lives past. Every year, on the fifteenth day of the seventh month, they should always, out of filial compassion, recall their parents who bore them and those of seven lives past, and for their sakes perform the offering of the Ullambana basin to the Buddha and the Sangha and thus repay the loving kindness of the parents who raised and nourished them. All Buddhas' disciples should respectfully receive this dharma."
At that time the bhikshu Maudgalyayana and the four-fold assembly of disciples, hearing what the Buddha said, practiced it with delight.
End of the Buddha speaks of Ullambana Sutra
True words for repaying parents' kindness.
Na mwo mi li dwo dwo pe ye swo he.
- http://www.geocities.com/Tokyo/Pagoda/3570/sutra01.htm
- wong chee tat :)
Nomo homage to the Ullambana Assembly of Buddhas and Bodhisattvas.
Thus I have heard, at one time, the Buddha dwelt at Shravarsti in the Garden of the Benefactor of Orphans and the Solitary.
Mahamaudgalyayana had just obtained the six penetrations and wished to cross over his father and mother to repay their kindness for raising him.
Thus, using his way eye, he regarded the world and saw that his deceased mother had been born among the hungry ghosts, having neither food nor drink, she was but skin and bones.
Mahaudgalayana felt deep pity and sadness, filled a bowl with food and went to provide for his mother. She got the bowl, screened it with her left hand, and with her right hand made a fist of food. But, before it entered her mouth, it turned into burning coals which could not be eaten.
Mahamaudgalyayana called out and wept sorrowfully, and hastened to return to the Buddha to set forth all of this.
The Buddha said, "your mother's offenses are deep and firmly rooted. You alone do not have enough power. Although your filial sounds move heaven and earth, the heaven spirits, the earth spirits, twisted demons, and those outside the way, Brahmans, and the four heavenly king gods, are also without sufficient strength. The awesome spiritual power of the assembled Sangha of the ten directions is neceessary for the liberation to be attained.
I shall now speak a dharma of rescue, which causes all those in difficulty to leave worry and suffering, and to eradicate obstacles from offenses.
The Buddha told Maudgalyayana: "The fifteenth day of the seventh month is the Pravarana day for the assembled Sangha of the ten directions. For the sake of fathers and mothers of seven generations past, as well as for fathers and mothers of the present who are in distress, you should prepare an offering of clean basins full of hundreds of flavors and the five fruits, and other offerings of incense, oil, lamps, candles, beds, and bedding, all the best of the world, to the greatly virtuous assembled Sangha of the ten directions. On that day, all the holy assembly, whether in the mountains practicing dhyana samadhi, or obtaining the four fruits of the way, or walking beneath trees, or using the independence of the six penetrations, to teach and transform sound hearers and those enlightened to conditions. Or provisionally manifesting as bhikshus when in fact they are great Bodhisattvas on the tenth ground--all complete in pure precepts and oceanlike virtue of the holy way--should gather in a great assembly and all of like mind receive the pravarana food.
If one thus makes offerings to these Provarana Sangha, one's present father and mother, parents of seven generations, as well as the six kinds of close relatives, will escape from the three paths of sufferings. And at that time attain release. Their clothing and food will spontaneously appear. If the parents are still alive, they will have wealth and blessings for a hundred years. Parents of seven generations will be born in the heavens. Transformationally born, they will independently enter the celestial flower light, and experience limitless bliss.
At that time the Buddha commanded the assembled Sangha of the ten directions to recite mantras and vows for the sake of the donor's family, for parents of seven generations.
After practicing dhyana concentration, they then may accept the food. When first receiving the basin, place it before the Buddha in the stupa. When the assembled sangha has finished the mantras and vows, then they may accept it.
At that time the bhikshu Maudgalyayana and the assembly of great Bodhisattvas were all extremely delighted and the sorrowful sound of Maudgalyayana's crying ceased.
At that time Maudgalyayana's mother obtained liberation from one kalpa of suffering as a hungry ghost.
Maudgalyayana addressed the Buddha and said, "this disciple's parents have received the power of the merit and virtue of the triple jewel, because of the awesome spiritual power of the assembled Sangha.
If in the future the Buddha's disciples practice filiality by offering up the Ullambana basins, will they be able to cross over their present fathers and mothers as well as those of seven generations past?"
The Buddha replied "good indeed, I am happy you asked that question. I just wanted to speak about that and now you have also asked about it.
Good man, if bhikshus, bhikshunis, kings, crown princes, great ministers, great officials, cabinet members, the hundreds of officers, and the tens of thousands of citizens wish to practice compassionate filial conduct, for the sake of the parents who bore them, as well as for the sake of fathers and mothers of seven lives past, on the fifteenth day of the seventh month, the day of the buddhas' delight, the day of the Sangha's Pravarana, they all should place hundreds of flavors of foods in the Ullambana basins, and offer them to the Pravarana Sangha of the ten directions.
They should vow to cause the length of life of the present father and mother to reach a hundred years without illness, without sufferings, afflictions, or worries, and also vow to cause seven generations of fathers and mothers to leave the sufferings of the hungry ghosts, to be born among men and gods, and to have blessings and bliss without limit.
The Buddha told all the good men and good women, "those disciples of the Buddha who cultivate filial conduct should in thought after thought, constantly recall their present fathers and mothers when making offerings, as well as the fathers and mothers of seven lives past. Every year, on the fifteenth day of the seventh month, they should always, out of filial compassion, recall their parents who bore them and those of seven lives past, and for their sakes perform the offering of the Ullambana basin to the Buddha and the Sangha and thus repay the loving kindness of the parents who raised and nourished them. All Buddhas' disciples should respectfully receive this dharma."
At that time the bhikshu Maudgalyayana and the four-fold assembly of disciples, hearing what the Buddha said, practiced it with delight.
End of the Buddha speaks of Ullambana Sutra
True words for repaying parents' kindness.
Na mwo mi li dwo dwo pe ye swo he.
- http://www.geocities.com/Tokyo/Pagoda/3570/sutra01.htm
- wong chee tat :)
Effort to do more good deeds
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 :)
Print more virtuous books and distribute them.
- www.tbsn.org
- wong chee tat :)
Mistakes
Repent of all your mistakes in the past and be very careful to stay away from all thoughts and actions of sexual misconduct.
Vow to uproot all sins and walk the rightful path.
In addition, you must harbor good thoughts from now on.
Talk to others or distribute pamphlets advising them to avoid sexual misconduct.
The sutra says that by avoiding sexual misconduct, one can gain the five blessings and avoid falling into the three lower paths of rebirth.
You must make vigorous efforts to redeem yourself.
- www.tbsn.org- wong chee tat :)
Vow to uproot all sins and walk the rightful path.
In addition, you must harbor good thoughts from now on.
Talk to others or distribute pamphlets advising them to avoid sexual misconduct.
The sutra says that by avoiding sexual misconduct, one can gain the five blessings and avoid falling into the three lower paths of rebirth.
You must make vigorous efforts to redeem yourself.
- www.tbsn.org- 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
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, July 30, 2008
Recite
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 :)
Advice
Repent of all your mistakes in the past and be very careful to stay away from all thoughts and actions of sexual misconduct.
Vow to uproot all sins and walk the rightful path. In addition, you must harbor good thoughts from now on.
Talk to others or distribute pamphlets advising them to avoid sexual misconduct.
The sutra says that by avoiding sexual misconduct, one can gain the five blessings and avoid falling into the three lower paths of rebirth.
You must make vigorous efforts to redeem yourself.
- www.tbsn.org
- wong chee tat :)
Vow to uproot all sins and walk the rightful path. In addition, you must harbor good thoughts from now on.
Talk to others or distribute pamphlets advising them to avoid sexual misconduct.
The sutra says that by avoiding sexual misconduct, one can gain the five blessings and avoid falling into the three lower paths of rebirth.
You must make vigorous efforts to redeem yourself.
- www.tbsn.org
- wong chee tat :)
Friday, July 25, 2008
The Buddha Speaks The Sutra On Cause and Effect In Three Periods Of Time
The Buddha Speaks The Sutra On
Cause And Effect In The Three Periods Of Time
Translated by Bhikshuni Heng Tao
Reviewed by Bhikshuni Heng Ch'ih
Edited by Upasaka David Raunds
Certified by Venerable Abbot Hua
and Bhikshuni Heng Ch'ih
Cause And Effect In The Three Periods Of Time
Translated by Bhikshuni Heng Tao
Reviewed by Bhikshuni Heng Ch'ih
Edited by Upasaka David Raunds
Certified by Venerable Abbot Hua
and Bhikshuni Heng Ch'ih
That time, Ananda was on Magic Mountain, together with twelve hundred fifty in the assembly. Ananda made obeisance with his palms together, circumambulated the Buddha three times, and knelt with his palms joined. Then he asked Shakyamuni Buddha this question: "During the Dharma-Ending Age, all the living beings in Southern Jambudvipa will give rise to much unwholesome karma. They will not revere the Triple Jewel, or respect their parents. They will be lacking in the Three Bonds.1 The Five Constants2 that safeguard the universal obligations between people will be in disharmony and disarray. Beings will be poor, destitute, lowly, and vile. Their six faculties will suffer impairment. All day long they will engage in killing and harming. Moreover, they will not be of equal status; some will be wealthy while others will be poor. What are the conditions leading to these various different rewards and retributions? We disciples pray that the World Honored One will compassionately explain each one of these for us."
The Buddha told Ananda and the assembly of great disciples, "You should now listen attentively. Good indeed, good indeed! I will clearly set forth all of this for you. All men and women of the world, whether they be poor and lowly or wealthy and noble, whether they be undergoing limitless sufferings or enjoying blessings without end, are all undergoing the rewards or retributions which are due to causes and effects from their past lives. What should they do from now on?
"First, they should be filial and respectful to their parents. Next, they should reverently believe in the Triple Jewel. Third, they should refrain from killing and instead liberate the living. Fourth, they should eat pure vegetarian food and practice giving. These acts will enable them to plant seeds in the field of blessings for their future lives."
Then the Buddha spoke these verses on cause and effect:
Wealth and dignity come from one's destiny
From causes planted in lives in the past.
People who hold to this simple principle
Will reap good fortune in lives in the future.
Kind men and women, listen to the causes,
Hear and remember this Sutra's reminder
Of the causes and effects of karmic deeds
In the past, in the future, and in the present.
Cause and effect is no small care.
True are my words; don't take them lightly.
Why are some people officials at present?
Because with gold they gilded the Buddhas
In their past lives, long long ago.
It's from their practice in lives in the past
That they reap in this life a rich fruition.
The purple gown and golden cordon--
The honored marks of higher office:
Should you seek them, seek with the Buddhas.
Gilding the Buddhas is your own gain;
Robing Thus Come Ones, you robe yourself.
Don't say it's easy to become an official;
It cannot happen if causes aren't planted.
What are the causes of owning a carriage
And riding on palanquins? People like that
Were builders and menders of bridges and roads.
Why are some people wearers of satin?
That is because in times in the past,
Robes they save as gifts to the Sangha.
Sometimes people have plentiful goods,
The reason, in fact, again is quite fair.
In the past those people gave food to the poor.
Others don't have food or drink,
Who can guess the reason why?
Before those people were plagued with a fault:
Stingy greed made them squeeze every penny.
The well-to-do among us dwell
In very tall mansions and vast estates.
The reason is they gladly gave rice,
Lavishing gifts of grain on monasteries.
Enjoying blessings and justly prosperous,
Are People who reap a fitting reward.
In times now past they helped build temples
And saw that the Sangha had huts and shelters.
Some people's features are fine and perfect,
Surely the reason for such rewards
Is that beautiful flowers they offered to Buddhas.
Why are some people gifted and wise?
In former lives they ate pure food
And remembered the Buddhas with mindful regard.
Look at men whose wives are loyal,
Their reward comes now for what happened before:
Their conditions are strong in the Buddha's door.
Some have marriages lasting and meaningful.
Their happiness doesn't happen by chance.
The cause this time is the hanging of canopies
And streamers before the Buddhas' statues.
Some happy fellows' fathers and mothers
Enjoy long lifespans, contentment, and ease.
Where is the source for rewards such as these?
They protected orphans in times now past
And regarded all elderly ones as their own.
Orphans must live without fathers and mothers
Since before they shot down birds for sport.
How does one set lots of children and grandchildren?
By letting birds fly from their cages to freedom.
In raising children, some really fail badly.
It's because before they drowned female infants.
When barren, people won't bear any children.
That's their due for committing promiscuous deeds.
Some have long lifespans, why are they lucky?
Liberating creatures, they ransomed lives.
Have you seen how many suffer short lifespans?
Their wanton slaughter of beings is why.
Lonely are men whom no women will marry.
They're paying their debt for committing adultery.
Widows bear a sad retribution.
They held their past lives' husbands in scorn.
Servants and slaves made that bondage themselves
By neglecting repayment of goodnesses done them.
Bright are the eyes of some fortunate beings.
Before Buddhus they offered lamps filled with oil.
The blind of this world bear a heavy burden
For past failure to tell the way clearly to
travellers.
Some people's mouths are very misshapen.
They blew out lamps on the Buddhast altars.
To be deaf and mute is a dreary existence.
Reward appropriate for scolding one's parents.
How do people get to be hunchbacks?
They berated and laughed at those bowing to
Buddhas.
Take heed of malformed hands, my friend.
They betray people prone to evil.
Fellows with crippled and useless feet
Ambushed and robbed with reckless abandon.
Most cows and horses were humans before--
People who didn't settle their debts.
Many former people are now pigs or dogs
Because they injured and cheated others.
Illness and pain: an effect inevitable
For bestowing meat and wine on the Buddhas.
Freedom from illness: a fine reward
For relieving the sick by bestowing medicines.
The fate of imprisonment catches some people
Due to fiendish deeds and a failure to yield.
Death by starvation: due retribution
For stopping up holes of rats and snakes.
Appropriate that a victim of poisoning
Caused aquatic poisoning; dammed up waters.
Abandoned, forlorn, rejected beings
Were cruel of old, abusing others.
The stature of some is extremely short.
Before, they read Sutras spread out on the floor.
Vomiting blood? Believe it's from first
Eating meat, then reciting the Sutras.
Another deed that determines deafness:
To not listen well to Sutra recitals.
Sores and scabies bother some people
Who gave stinking fish and flesh to the Buddhas.
People who reek with a terrible stench
Sold inferior scents and phony goods.
Why do some by their own hand hang themselves?
Before, they used nooses to capture their prey.
All those widowed, alone, unwed, or orphaned,
Are now paid Justly for former jealousy.
Those struck by lightning, consumed by fire,
Rigged their scales to better their business income.
Fierce tigers and snakes that feast on people
Are enemies bearing resentments from lives before.
In our myriad deeds, whatever we do,
We reap our own rewards, it's true.
Who can we blame for our woe in the hells?
Who can there be to blame but ourselves?
Don't say that cause and effect is unseen.
Look at you, your offspring, heirs, and grand children.
If you doubt the good of pure eating and giving,
Look around and find those enjoying fortune.
Having practiced of old, they now harvest abundance.
To cultivate now will bring blessings anew.
Those who slander the cause and effect in this Sutra
Will fall and have no chance to be human.
Those who recite and uphold this Sutra
Are supported by Buddhas and Bodhisattvas.
Write out this Sutra, study it hard
And in the future your families will flourish.
Uphold this Sutra atop your heads
To avert disasters and fatal accidents.
To lecture this Sutra on Cause and Effect
Is to sharpen your wits in successive rebirths.
Chanting this Sutra on Cause and Effect
Will make one revered, well-regarded by all.
Print and distribute this precious Sutra
And reap rebirth as a ruler or king.
To verify former cause and effect,
Regard Mahakashyapa's golden body.
A case of future cause and effect:
Bhikshu Good Star slandered the Dharma
And lost his chance for human life.
If cause and effect contained no truth,
Why did Maudgalyayana seek to rescue his mother
From the hells to save her from suffering?
Those who trust the words of this Sutra us true,
Will all be reborn in the Western Land of Bliss.
To speak of present cause and effect
To proclaim future and past as well,
Is a deed that could never be done to its end.
Join at the door of the Triple Gem.
With blessings and wholesome belief one can enter
The door, supported by gods and dragons,
Dragons and sods who won't let you down.
For every part of giving you practice,
You'll reap ten thousand parts reward.
Such blessings are stored in a solid treasury,
For enjoyment in future rebirths without end.
If you care to know of past live's causes,
Look at rewards you are reaping today
If you wish to find out about future lives,
You need but notice what you're doing right now.
End Of The Buddha Speaks The Sutra On Cause and Effect In Three Periods Of Time
-wong chee tat :)
Thursday, July 24, 2008
Do more good deeds
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 :)
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 :)
Incest
Between heaven and earth, only birds and beasts mate promiscuously.
Without a sense of shame, embarrassment, or infamy.Humans, the crown of all creatures, should cherish a sense of shame and honor.By committing incest, a human is no better than the birds and beasts.Sexual misconduct is the primary demon and illness bringing degeneration.To seriously pursue spiritual cultivation,One must uproot all licentious desires.
- www.tbsn.org
- wong chee tat :)
Without a sense of shame, embarrassment, or infamy.Humans, the crown of all creatures, should cherish a sense of shame and honor.By committing incest, a human is no better than the birds and beasts.Sexual misconduct is the primary demon and illness bringing degeneration.To seriously pursue spiritual cultivation,One must uproot all licentious desires.
- www.tbsn.org
- wong chee tat :)
Monday, July 21, 2008
Sutra on the Lotus Flower of the Wondrous Dharma
Sutra on the Lotus Flower of the Wondrous Dharma
"The Universal Door Of The Bodhisattva Who Listens To The Sounds Of All The World"
(Translated from the Sanskrit into Chinese by Tripitaka Dharma Master Kumarajiva of the Yao Chin Dynasty. Translated from Chinese into English by the Buddhist Text Translation Society, Dharma Realm Buddhist University.)
Namo Fundamental Teacher Shakyamuni Buddha (3x).
Verse for Opening a Sutra
"The unsurpassed, deep, profound, subtle, wonderful Dharma, In a hundred thousand million eons, is difficult to encounter; Now that I've come to receive and hold it, within my sight and hearing, I vow to fathom the Thus Come One's true and actual meaning. At that time, Bodhisattva Infinite Resolve rose from his seat, bared his right shoulder, joined his palms, and facing the Buddha, said, "O World Honoured One, how did Gwan Shr Yin Bodhisattva get the name Gwan Shr Yin?"
The Buddha answered Bodhisattva Infinite Resolve,
"Good Man, if all the countless hundreds of thousands of millions of living beings tormented by misery and pain hear of Gwan Shr Yin Bodhisattva, and with all their hearts invoke his name, Gwan Shr Yin Bodhisattva will immediately respond to their prayers and set them free.
If those who hold the name of Gwan Shr Yin Bodhisattva should fall into a great fire, the fire will not burn them, because of Gwan Shr Yin Bodhisattva's awesome spiritual power. If they are being tossed about in deep and treacherous waters and call his name, they will quickly reach the shallows.
Hundreds of thousand of myriads of millions of men in search of gold, silver, lapis lazuli, moonstones, and carnelian, coral, amber, pearls, and other precious treasures, may run afoul of violent squalls that blow their ships to the lands of Rakshashas.
But if one man among them calls the name of Gwan Shr Yin Bodhisattva, then the entire group will all be saved from the throes of the Rakshashas. For this reason he is called "The Enlightened One Who Listens to the Sounds of All the World."
If someone facing deadly harm recites Gwan Shr Yin Bodhisattva's name, the weapons of the assailants will break apart and he will get away. Even if the entire three-fold, great, thousand-world system were teeming with Yakshas and Rakshashas bent on vexing men, when the evil demons hear the name of Gwan Shr Yin Bodhisattva called out by these men, they will not be able to see them with their wicked eyes, much less do them in!
If there is a person, whether innocent or guilty, who is locked in stocks or shackled by ropes and chains, his fetters will snap and fall away, letting him go free as soon as he invokes Gwan Shr Yin Bodhisattva's name.
Suppose vicious thieves in legions that could fill a three-fold, great, thousand-world system infest a perilous road along which a merchant chief guides a traders' caravan laden with precious jewels. If one man among them proclaims: "Good Men, do not be afraid! With all your hearts invoke the name of Gwan Shr Yin Bodhisattva, the Enlightened One Who Gives Courage to All Beings! If we beseech this Bodhisattva, we will surely escape these thieves".
Upon hearing this exhortation, if all the traders in unison cry out, 'Namo Gwan Shr Yin Bodhisattva!' By virtue of calling out Gwan Shr Yin's name, they will immediately go free.
Infinite Resolve! How imposing is the awesome spiritual power of the Great Bodhisattva Who Listens to the Sounds of All the World!
If any living being with weighty desires can constantly revere and keep in mind Gwan Shr Yin Bodhisattva, his passions will subside. If someone with much anger can constantly revere and keep in mind Gwan Shr Yin Bodhisattva, then his anger will subside. If someone dull and foolish can constantly revere and keep in mind Gwan Shr Yin Bodhisattva, he will leave stupidity behind.
Infinite Resolve! The Bodhisattva Who Listens to the Sounds of All the World, with his magnificent spiritual power, confers such abundant benefits as these. And so, living beings should always keep him in their hearts and hold his name in mind.
If women seeking sons bow to and make offerings to the Bodhisattva Gwan Shr Yin, they will give birth to sons happy, virtuous, and wise. If instead, they wish for daughters, they will bear gifted daughters with deep-rooted, wholesome characters, beloved and respected by all.
Infinite Resolve! Such is the power of the Bodhisattva Who Listens to the Sounds of All the World. Any living being who worships and makes offerings to Gwan Shr Yin Bodhisattva will never take a loss.
Therefore, every single living being should hold Gwan Shr Yin Bodhisattva's name in mind. Infinite Resolve! Suppose someone held the names of Bodhisattvas to the number of grains of sand in sixty-two million Ganges Rivers, and for this person's entire life, made offerings to them all of food and drink, clothes, bedding, and medicine. What is your opinion? Would the merit and virtue accrued by that good man or woman be abundant?"
Infinite Resolve replied, "Extremely abundant, World Honoured One, very great indeed!"
The Buddha said, "Yet if someone else held the name of Gwan Shr Yin Bodhisattva, bowed and made an offering but one time, the blessings of these two people would be identical, the same in every way, and would endure for quadrillions of aeons.
Infinite Resolve! Holding the name of Gwan Shr Yin Bodhisattva brings blessings and benefits as limitless and boundless as these."
Again, the Bodhisattva Infinite Resolve asked the Buddha, "World Honoured One, how does Gwan Shr Yin Bodhisattva wander in this Saha World? How does he speak Dharma for living beings, and what manner of resourcefulness does he command?"
The Buddha answered Bodhisattva Infinite Resolve, "If there is a living being in some country who can be liberated by a Buddha, Gwan Shr Yin Bodhisattva appears as a Buddha and teaches him the Dharma. If someone can be liberated by a Pratyeka Buddha, he appears as a Pratyeka Buddha and teaches him the Dharma. If someone can be liberated by a Sound-hearer, he appears as a Sound-hearer and teaches him the Dharma. If someone can be liberated by a Brahma-heaven King, he appears as a Brahma-heaven King and teaches him the Dharma.
If someone can be liberated by Shakra, he appears as Shakra and teaches him the Dharma. If someone can be liberated by the God of Comfort, he appears as the God of Comfort and teaches him the Dharma. If someone can be liberated by the God of Great Comfort, he appears as the God of Great Comfort and teaches him the Dharma. If someone can be liberated by a mighty General of the Gods, he appears as a mighty General of the Gods and teaches him the Dharma. If someone can be liberated by the God Vaisravana, he appears as Vaisravana and teaches him the Dharma.
If someone can be liberated by a minor king, he appears as a minor king and teaches him the Dharma. If someone can be liberated by an elder, he appears as an elder and teaches him the Dharma. If someone can be liberated by a lay-person, he appears as a lay-person and teaches him the Dharma. If someone can be liberated by a minister of state, he appears as a minister of state and teaches him the Dharma.
If someone can be liberated by a Brahman, he appears as a Brahman and teaches him the Dharma. If someone can be liberated by a monk or nun, a layman or a lay-woman, he appears as a monk or nun, a layman or lay-woman and teaches him the Dharma. If someone can be liberated by the wife of an elder, layman, minister of state, or Brahman, he appears as a wife and teaches him the Dharma.
If someone can be liberated by a lad or maiden, he appears as a lad or maiden and teaches him the Dharma. If someone can be liberated by a god, dragon, yaksha, or gandharva, an asura, garuda, kinnara, or mahoraga, a human, nonhuman, and so forth, he appears accordingly and teaches him the Dharma. And if someone can be liberated by a Vajra-wielding Spirit, he appears as a Vajra-wielding Spirit and teaches him the Dharma.
Infinite Resolve! Such are the meritorious deeds done by Gwan Shr Yin, the Bodhisattva who roams throughout the world and appears in various forms to rescue living beings. Therefore you should all wholeheartedly make offerings to the Bodhisattva Who Listens to the Sounds of All the World.
In times of terror, crisis, and trouble, the Great Bodhisattva Gwan Shr Yin can bestow courage and dispel all fears. Therefore, all throughout the Saha world we call him Giver of Courage.
The Bodhisattva Infinite Resolve said to the Buddha, "World Honoured One, I will now make an offering to the Bodhisattva Gwan Shr Yin."
And so saying, he removed his rosary of pearls, worth hundreds of thousands of taels of gold and presented it to the Bodhisattva with these words: " O Humane One, please accept my offering of Dharma, this rosary of precious pearls."
But Gwan Shr Yin Bodhisattva would not accept the pearls. Infinite Resolve once more entreated Gwan Shr Yin, "O Humane One, out of pity for us, please receive the rosary."
Then the Buddha said to Gwan Shr Yin, "Out of compassion for Infinite Resolve and the Four Assemblies, for the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and nonhuman beings, and the rest, accept this rosary."
Then Gwan Shr Yin Bodhisattva, out of pity for the Four Assemblies, for the gods, dragons, humans, non humans, and the rest, accepted the rosary and divided it into two parts. One strand he offered to Shakyamuni Buddha, the other to the stupa of the Buddha Many Jewels.
Infinite Resolve! With such sovereign spiritual powers does the Bodhisattva Gwan Shr Yin traverse the Saha World. Then the Bodhisattva Infinite Resolve put his questions into verses and asked them once again:
"World Honoured One, Complete with Wondrous Hallmarks, Several questions I would ask again. How did this disciple of the Buddha, Earn the name Gwan Shr Yin?
Then the World Honoured One, his every feature full, answered in melodious verse to Infinite Resolve:
Come listen and I'll tell you Gwan Yin's story How deftly he responds to every side; Spanning ages past the ken of numbers, With oceanic vows both deep and wide. Serving ancient Buddhas, several billions, His pure and lofty vows in brief I'll tell. Whoever sees his face or learns about him, Who can hold this Bodhisattva's name, Will leave behind the sorrows of existence, And so this cultivation's not in vain!
Should you be pushed into a raging fire, By enemies so harmful, mean, and cruel, Evoke the strength of Gwan Yin Bodhisattva The blaze will turn into a limpid pool.
If cast adrift upon the mighty ocean, Where dragons, ghosts, and sharks in turn surround, Evoke the strength of Gwan Yin Bodhisattva, You'll float atop the waves and will not drown. Suppose an evil person pushed you headlong, From atop the peak called Wondrous Tall, Evoke the strength of Gwan Yin Bodhisattva, And like the sun in space you will not fall. Perhaps you tumble down from Vajra Mountain, Fleeing wicked ruffians who pursue, Evoke the strength of Gwan Yin Bodhisattva, And not the slightest harm will come to you.
Surrounded by a mob of heartless bandits, Their weapons drawn, with murder on their minds, Evoke the strength of Gwan Yin Bodhisattva, Their evil hearts will soften and turn kind. If you are on the verge of execution, Sentenced by the State, condemned to die, Evoke the strength of Gwan Yin Bodhisattva, The sword will break to pieces just in time.
If bound and chained, restrained by ropes and shackles, With hands and feet confined in stocks and gyves, Evoke the strength of Gwan Yin Bodhisattva, The fetters by themselves will fall aside.
Hexes, poison, magic spells, and voodoo, Cast by those who plot to do you in, Return to curse the sorcerer who sent them, When you invoke the power of Gwan Shr Yin.
If you meet with evil Rakshashas, Lethal dragons, ghosts, and vicious beasts, Evoke the strength of Gwan Yin Bodhisattva, None will dare to harm you in the least.
Circled round and trapped by savage creatures, With razor fangs and claws that terrify, Evoke the strength of Gwan Yin Bodhisattva, And they will quickly flee to every side.
Facing vipers, scorpions, and pythons, Belching poisons, fumes, and scorching flames, Evoke the strength of Gwan Yin Bodhisattva, They'll shrink and turn away before his name.
When thunder-clouds explode and lightning crackles, Dumping sleet, and hail, and heavy rains, Evoke the strength of Gwan Yin Bodhisattva, The skies will clear, the storms will drift away.
Living beings harassed and vexed, and troubled, By countless sorrows, burdened without cease, This Bodhisattva's wondrous wisdom-power. Can help the suffering world obtain relief.
Perfect and complete in psychic power, Widely versed in wisdom's subtle skills, In lands throughout the ten directions, The Bodhisattva manifests at will.
The agony amid the Evil Pathways, The torments of the ghosts, the beasts, the hells, The pains of birth, the aged, sick, and dying, The Bodhisattva gradually dispels.
O Thou of true regard, of pure regard, Regard far-reaching, wise, and truly great, Thy loving-kindness, sympathy, and deep regard, I vow to ever laud and venerate.
Your wisdom-sun can break apart the darkness, Immaculate, your virgin light unfurls, To quell disasters, winds, and storms, and fires, A universal light for all the world.
Wellspring of compassion, precepts' thunder, Your wondrous cloud of kindness covers all. Extinguishing the fires of life's afflictions, As the rain of sweet-dew Dharma falls.
In trials, suits, and civil confrontations, When fear runs high, when warring armies near, Evoke the strength of Gwan Yin Bodhisattva, Vengeance and bad feelings disappear.
Fine and wondrous sound: Gwan Shr Yin! Brahma-sound, steady as the tides. A name transcending every worldly sound, Gwan Yin! Stay forever in my mind.
Let not a single doubt arise to haunt us, For Gwan Yin Bodhisattva, Holy Sage, Amid life's troubles, and the pains of dying, Will ever be our refuge, and our aid. O Holy One! Replete with every virtue,
Your kindly gaze beholds all living beings. A boundless sea you are, of every blessing. And let us bow to offer our esteem!"
Then Bodhisattva, Guardian of the Earth arose from his seat, went before the Buddha and proclaimed, "O! World Honoured One, living beings must have abundant merit and virtue to hear this chapter on Gwan Shr Yin Bodhisattva's sovereign deeds, and how he universally responds with his spiritual power."
And while the Buddha spoke this Universal Door Chapter, eighty-four thousand living beings from among the assembly set their minds on achieving Anuttara-samyak-sambodhi!
- http://web.singnet.com.sg/~alankhoo/PuMenPing.htm
- wong chee tat :)
"The Universal Door Of The Bodhisattva Who Listens To The Sounds Of All The World"
(Translated from the Sanskrit into Chinese by Tripitaka Dharma Master Kumarajiva of the Yao Chin Dynasty. Translated from Chinese into English by the Buddhist Text Translation Society, Dharma Realm Buddhist University.)
Namo Fundamental Teacher Shakyamuni Buddha (3x).
Verse for Opening a Sutra
"The unsurpassed, deep, profound, subtle, wonderful Dharma, In a hundred thousand million eons, is difficult to encounter; Now that I've come to receive and hold it, within my sight and hearing, I vow to fathom the Thus Come One's true and actual meaning. At that time, Bodhisattva Infinite Resolve rose from his seat, bared his right shoulder, joined his palms, and facing the Buddha, said, "O World Honoured One, how did Gwan Shr Yin Bodhisattva get the name Gwan Shr Yin?"
The Buddha answered Bodhisattva Infinite Resolve,
"Good Man, if all the countless hundreds of thousands of millions of living beings tormented by misery and pain hear of Gwan Shr Yin Bodhisattva, and with all their hearts invoke his name, Gwan Shr Yin Bodhisattva will immediately respond to their prayers and set them free.
If those who hold the name of Gwan Shr Yin Bodhisattva should fall into a great fire, the fire will not burn them, because of Gwan Shr Yin Bodhisattva's awesome spiritual power. If they are being tossed about in deep and treacherous waters and call his name, they will quickly reach the shallows.
Hundreds of thousand of myriads of millions of men in search of gold, silver, lapis lazuli, moonstones, and carnelian, coral, amber, pearls, and other precious treasures, may run afoul of violent squalls that blow their ships to the lands of Rakshashas.
But if one man among them calls the name of Gwan Shr Yin Bodhisattva, then the entire group will all be saved from the throes of the Rakshashas. For this reason he is called "The Enlightened One Who Listens to the Sounds of All the World."
If someone facing deadly harm recites Gwan Shr Yin Bodhisattva's name, the weapons of the assailants will break apart and he will get away. Even if the entire three-fold, great, thousand-world system were teeming with Yakshas and Rakshashas bent on vexing men, when the evil demons hear the name of Gwan Shr Yin Bodhisattva called out by these men, they will not be able to see them with their wicked eyes, much less do them in!
If there is a person, whether innocent or guilty, who is locked in stocks or shackled by ropes and chains, his fetters will snap and fall away, letting him go free as soon as he invokes Gwan Shr Yin Bodhisattva's name.
Suppose vicious thieves in legions that could fill a three-fold, great, thousand-world system infest a perilous road along which a merchant chief guides a traders' caravan laden with precious jewels. If one man among them proclaims: "Good Men, do not be afraid! With all your hearts invoke the name of Gwan Shr Yin Bodhisattva, the Enlightened One Who Gives Courage to All Beings! If we beseech this Bodhisattva, we will surely escape these thieves".
Upon hearing this exhortation, if all the traders in unison cry out, 'Namo Gwan Shr Yin Bodhisattva!' By virtue of calling out Gwan Shr Yin's name, they will immediately go free.
Infinite Resolve! How imposing is the awesome spiritual power of the Great Bodhisattva Who Listens to the Sounds of All the World!
If any living being with weighty desires can constantly revere and keep in mind Gwan Shr Yin Bodhisattva, his passions will subside. If someone with much anger can constantly revere and keep in mind Gwan Shr Yin Bodhisattva, then his anger will subside. If someone dull and foolish can constantly revere and keep in mind Gwan Shr Yin Bodhisattva, he will leave stupidity behind.
Infinite Resolve! The Bodhisattva Who Listens to the Sounds of All the World, with his magnificent spiritual power, confers such abundant benefits as these. And so, living beings should always keep him in their hearts and hold his name in mind.
If women seeking sons bow to and make offerings to the Bodhisattva Gwan Shr Yin, they will give birth to sons happy, virtuous, and wise. If instead, they wish for daughters, they will bear gifted daughters with deep-rooted, wholesome characters, beloved and respected by all.
Infinite Resolve! Such is the power of the Bodhisattva Who Listens to the Sounds of All the World. Any living being who worships and makes offerings to Gwan Shr Yin Bodhisattva will never take a loss.
Therefore, every single living being should hold Gwan Shr Yin Bodhisattva's name in mind. Infinite Resolve! Suppose someone held the names of Bodhisattvas to the number of grains of sand in sixty-two million Ganges Rivers, and for this person's entire life, made offerings to them all of food and drink, clothes, bedding, and medicine. What is your opinion? Would the merit and virtue accrued by that good man or woman be abundant?"
Infinite Resolve replied, "Extremely abundant, World Honoured One, very great indeed!"
The Buddha said, "Yet if someone else held the name of Gwan Shr Yin Bodhisattva, bowed and made an offering but one time, the blessings of these two people would be identical, the same in every way, and would endure for quadrillions of aeons.
Infinite Resolve! Holding the name of Gwan Shr Yin Bodhisattva brings blessings and benefits as limitless and boundless as these."
Again, the Bodhisattva Infinite Resolve asked the Buddha, "World Honoured One, how does Gwan Shr Yin Bodhisattva wander in this Saha World? How does he speak Dharma for living beings, and what manner of resourcefulness does he command?"
The Buddha answered Bodhisattva Infinite Resolve, "If there is a living being in some country who can be liberated by a Buddha, Gwan Shr Yin Bodhisattva appears as a Buddha and teaches him the Dharma. If someone can be liberated by a Pratyeka Buddha, he appears as a Pratyeka Buddha and teaches him the Dharma. If someone can be liberated by a Sound-hearer, he appears as a Sound-hearer and teaches him the Dharma. If someone can be liberated by a Brahma-heaven King, he appears as a Brahma-heaven King and teaches him the Dharma.
If someone can be liberated by Shakra, he appears as Shakra and teaches him the Dharma. If someone can be liberated by the God of Comfort, he appears as the God of Comfort and teaches him the Dharma. If someone can be liberated by the God of Great Comfort, he appears as the God of Great Comfort and teaches him the Dharma. If someone can be liberated by a mighty General of the Gods, he appears as a mighty General of the Gods and teaches him the Dharma. If someone can be liberated by the God Vaisravana, he appears as Vaisravana and teaches him the Dharma.
If someone can be liberated by a minor king, he appears as a minor king and teaches him the Dharma. If someone can be liberated by an elder, he appears as an elder and teaches him the Dharma. If someone can be liberated by a lay-person, he appears as a lay-person and teaches him the Dharma. If someone can be liberated by a minister of state, he appears as a minister of state and teaches him the Dharma.
If someone can be liberated by a Brahman, he appears as a Brahman and teaches him the Dharma. If someone can be liberated by a monk or nun, a layman or a lay-woman, he appears as a monk or nun, a layman or lay-woman and teaches him the Dharma. If someone can be liberated by the wife of an elder, layman, minister of state, or Brahman, he appears as a wife and teaches him the Dharma.
If someone can be liberated by a lad or maiden, he appears as a lad or maiden and teaches him the Dharma. If someone can be liberated by a god, dragon, yaksha, or gandharva, an asura, garuda, kinnara, or mahoraga, a human, nonhuman, and so forth, he appears accordingly and teaches him the Dharma. And if someone can be liberated by a Vajra-wielding Spirit, he appears as a Vajra-wielding Spirit and teaches him the Dharma.
Infinite Resolve! Such are the meritorious deeds done by Gwan Shr Yin, the Bodhisattva who roams throughout the world and appears in various forms to rescue living beings. Therefore you should all wholeheartedly make offerings to the Bodhisattva Who Listens to the Sounds of All the World.
In times of terror, crisis, and trouble, the Great Bodhisattva Gwan Shr Yin can bestow courage and dispel all fears. Therefore, all throughout the Saha world we call him Giver of Courage.
The Bodhisattva Infinite Resolve said to the Buddha, "World Honoured One, I will now make an offering to the Bodhisattva Gwan Shr Yin."
And so saying, he removed his rosary of pearls, worth hundreds of thousands of taels of gold and presented it to the Bodhisattva with these words: " O Humane One, please accept my offering of Dharma, this rosary of precious pearls."
But Gwan Shr Yin Bodhisattva would not accept the pearls. Infinite Resolve once more entreated Gwan Shr Yin, "O Humane One, out of pity for us, please receive the rosary."
Then the Buddha said to Gwan Shr Yin, "Out of compassion for Infinite Resolve and the Four Assemblies, for the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and nonhuman beings, and the rest, accept this rosary."
Then Gwan Shr Yin Bodhisattva, out of pity for the Four Assemblies, for the gods, dragons, humans, non humans, and the rest, accepted the rosary and divided it into two parts. One strand he offered to Shakyamuni Buddha, the other to the stupa of the Buddha Many Jewels.
Infinite Resolve! With such sovereign spiritual powers does the Bodhisattva Gwan Shr Yin traverse the Saha World. Then the Bodhisattva Infinite Resolve put his questions into verses and asked them once again:
"World Honoured One, Complete with Wondrous Hallmarks, Several questions I would ask again. How did this disciple of the Buddha, Earn the name Gwan Shr Yin?
Then the World Honoured One, his every feature full, answered in melodious verse to Infinite Resolve:
Come listen and I'll tell you Gwan Yin's story How deftly he responds to every side; Spanning ages past the ken of numbers, With oceanic vows both deep and wide. Serving ancient Buddhas, several billions, His pure and lofty vows in brief I'll tell. Whoever sees his face or learns about him, Who can hold this Bodhisattva's name, Will leave behind the sorrows of existence, And so this cultivation's not in vain!
Should you be pushed into a raging fire, By enemies so harmful, mean, and cruel, Evoke the strength of Gwan Yin Bodhisattva The blaze will turn into a limpid pool.
If cast adrift upon the mighty ocean, Where dragons, ghosts, and sharks in turn surround, Evoke the strength of Gwan Yin Bodhisattva, You'll float atop the waves and will not drown. Suppose an evil person pushed you headlong, From atop the peak called Wondrous Tall, Evoke the strength of Gwan Yin Bodhisattva, And like the sun in space you will not fall. Perhaps you tumble down from Vajra Mountain, Fleeing wicked ruffians who pursue, Evoke the strength of Gwan Yin Bodhisattva, And not the slightest harm will come to you.
Surrounded by a mob of heartless bandits, Their weapons drawn, with murder on their minds, Evoke the strength of Gwan Yin Bodhisattva, Their evil hearts will soften and turn kind. If you are on the verge of execution, Sentenced by the State, condemned to die, Evoke the strength of Gwan Yin Bodhisattva, The sword will break to pieces just in time.
If bound and chained, restrained by ropes and shackles, With hands and feet confined in stocks and gyves, Evoke the strength of Gwan Yin Bodhisattva, The fetters by themselves will fall aside.
Hexes, poison, magic spells, and voodoo, Cast by those who plot to do you in, Return to curse the sorcerer who sent them, When you invoke the power of Gwan Shr Yin.
If you meet with evil Rakshashas, Lethal dragons, ghosts, and vicious beasts, Evoke the strength of Gwan Yin Bodhisattva, None will dare to harm you in the least.
Circled round and trapped by savage creatures, With razor fangs and claws that terrify, Evoke the strength of Gwan Yin Bodhisattva, And they will quickly flee to every side.
Facing vipers, scorpions, and pythons, Belching poisons, fumes, and scorching flames, Evoke the strength of Gwan Yin Bodhisattva, They'll shrink and turn away before his name.
When thunder-clouds explode and lightning crackles, Dumping sleet, and hail, and heavy rains, Evoke the strength of Gwan Yin Bodhisattva, The skies will clear, the storms will drift away.
Living beings harassed and vexed, and troubled, By countless sorrows, burdened without cease, This Bodhisattva's wondrous wisdom-power. Can help the suffering world obtain relief.
Perfect and complete in psychic power, Widely versed in wisdom's subtle skills, In lands throughout the ten directions, The Bodhisattva manifests at will.
The agony amid the Evil Pathways, The torments of the ghosts, the beasts, the hells, The pains of birth, the aged, sick, and dying, The Bodhisattva gradually dispels.
O Thou of true regard, of pure regard, Regard far-reaching, wise, and truly great, Thy loving-kindness, sympathy, and deep regard, I vow to ever laud and venerate.
Your wisdom-sun can break apart the darkness, Immaculate, your virgin light unfurls, To quell disasters, winds, and storms, and fires, A universal light for all the world.
Wellspring of compassion, precepts' thunder, Your wondrous cloud of kindness covers all. Extinguishing the fires of life's afflictions, As the rain of sweet-dew Dharma falls.
In trials, suits, and civil confrontations, When fear runs high, when warring armies near, Evoke the strength of Gwan Yin Bodhisattva, Vengeance and bad feelings disappear.
Fine and wondrous sound: Gwan Shr Yin! Brahma-sound, steady as the tides. A name transcending every worldly sound, Gwan Yin! Stay forever in my mind.
Let not a single doubt arise to haunt us, For Gwan Yin Bodhisattva, Holy Sage, Amid life's troubles, and the pains of dying, Will ever be our refuge, and our aid. O Holy One! Replete with every virtue,
Your kindly gaze beholds all living beings. A boundless sea you are, of every blessing. And let us bow to offer our esteem!"
Then Bodhisattva, Guardian of the Earth arose from his seat, went before the Buddha and proclaimed, "O! World Honoured One, living beings must have abundant merit and virtue to hear this chapter on Gwan Shr Yin Bodhisattva's sovereign deeds, and how he universally responds with his spiritual power."
And while the Buddha spoke this Universal Door Chapter, eighty-four thousand living beings from among the assembly set their minds on achieving Anuttara-samyak-sambodhi!
- http://web.singnet.com.sg/~alankhoo/PuMenPing.htm
- wong chee tat :)
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 :)
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 :)
Doing Good Deeds
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 :)
Friday, July 18, 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 :)
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 :)
Thursday, July 17, 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 :)
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.
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 :)
Wednesday, July 16, 2008
Good Deeds
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 :)
Sutra in Forty-Two Sections
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. "
- http://www.fodian.net/English/42sectionssutra.htm
- wong chee tat :)
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. "
- http://www.fodian.net/English/42sectionssutra.htm
- wong chee tat :)
Sutra in Forty-Two Sections
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? '
- http://www.fodian.net/English/42sectionssutra.htm
- wong chee tat :)
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? '
- http://www.fodian.net/English/42sectionssutra.htm
- wong chee tat :)
Sutra in Forty-Two Sections
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 :)
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, July 14, 2008
Saturday, July 12, 2008
CERT: DNS cache poisoning
Vulnerability Note VU#800113
Multiple DNS implementations vulnerable to cache poisoning
- http://www.kb.cert.org/vuls/id/800113-wong chee tat :)
The Sutra of Forty-Two Chapters
The Sutra of Forty-Two Chapters
from Zen for Americans by Soyen Shaku. Translated by D.T. Suzuki Copyright 1906 by Open Court Publishing Company reprinted by Barnes & Noble
Having attained Buddhahood, the World-honored One thought thus: "To be free from the passions and to be calm, this is the most excellent Way.".
He was absorbed in Great Meditation, subdued all evil ones, and in Deer Park caused to revolve the Wheel of Dharma, which was the Fourfold Truth and converted the five Bhikshus, Kaudinya, etc., introducing them to attain Enlightenment.
Again, there were other Bhikshus who implored the Buddha to remove their doubts which they had concerning his doctrine. The World-honored One illumined all their minds through his authoritative teachings. The Bhikshus, joining their hands and reverentially bowing, followed his august instructions.
1. The Buddha said, "Those who leave their parents, go out of the home, understand the mind, reach the source and comprehend the immaterial, are called Çramana.
"Those who observe the two hundred and fifty precepts of morality, who are pure and spotless in their behavior, and who exert themselves for the attainment of the four fruits of saintship are called Arhats.
"The Arhat is able to fly through space and assume different forms; his life is eternal, and there are times when he causes heaven and earth to quake.
"Next is the Anâgâmin. At the end of his life, the spirit of the Anâgâmin ascends to the nineteenth heaven and obtains Arhatship.
"Next is the Skridâgâmin. The Skridâgâmin ascends to the heavens [after his death], comes back to the earth once more and then attains Arhatship.
"Next is the Srotaâpanna. The Srotaâpanna dies seven times and is born seven times, when he finally attains Arhatship.
"By the severance of the passions is meant that like limbs severed they are never again made use of."
2. The Buddha said: "The homeless Çramana cuts off the passions, frees himself of attachments, understands the source of his own mind, penetrates the deepest doctrine of Buddha and comprehends the Dharma which is immaterial. He has no prejudice in his heart, he has nothing to hanker after. He is not hampered by the thought of the Way, nor is he entangled in karma. No prejudice, no compulsion, no discipline, no enlightenment, and no going up through the grades, and yet in possession of all honors in itself -- this is called the Way."
3. The Buddha said, ?Those who shaving their heads and faces become Çramanas and who receive instruction in the Way, should surrender all worldly possessions and be contended with whatever they obtain by begging. One meal a day and one lodging under a tree, and neither should be repeated. For what makes one stupid and irrational is attachments and the passions."
4. The Buddha said: "There are ten things considered good by all beings, and ten things evil. What are they? Three of them depend upon the body, four upon the mouth and three upon thought.
"Three evil deeds depending upon the body are: killing, stealing and committing adultery. The four depending upon the mouth are: slandering cursing, lying and flattery. The three depending upon thought are: envy, anger and infatuation. All these things are against the Holy Way and therefore they are evil.
When these evils are not done, there are ten good deeds."
5. The Buddha said: "If a man who has committed many a misdemeanor does not repent and cleanse his heart of the evil, retribution will come upon his person as sure as the streams run into the ocean which becomes ever deeper and wider
"If a man who has committed a misdemeanor come to the knowledge of it, reform himself and practice goodness, the force of retribution will gradually exhaust itself as a disease gradually loses its baneful influence when the patient perspires."
6. The Buddha said, "When an evil-doer, seeing you practise goodness, comes and maliciously insults you, you should patiently endure it and not feel angry with him, for the evil-doer is insulting himself by trying to insult you."
7. The Buddha said: "Once a man came unto me and denounced me on account of my observing the way and practising great loving-kindness. But I kept silent and did not answer him. The denunciation ceased. I then asked him 'If you bring a present to your neighbor and he accepts it not, does the present come back to you?' The man replied, 'It will.' I said,'You denounce me now, but as I accept it not, you must take the wrong deed back on your own person. I is like echo succeeding sound, it is like shadow following object; you never escape the effect of your own evil deeds. Be therefore mindful, and cease from doing evil.'"
8. The Buddha said: "Evil-doers who denounce the wise resemble a person who spits against the sky; the spittle will never reach the sky, but comes down on himself. Evil-doers again resemble a man who stirs the dust against the wind; the dust is never raised without doing him injury. Thus the wise will never be hurt, but the curse is sure to destroy the evil-doers themselves."
9. The Buddha said: ?If you endeavor to embrace the Way through much learning, the Way will not be understood. If you observe the Way with simplicity of heart, great indeed is this Way.?
10. The Buddha said: ?Those who rejoice in seeing others observe the way will obtain great blessing.? A Çramana asked the Buddha, ?Would this blessing ever be destroyed?? The Buddha said, ?It is like a lighted torch whose flame can be distributed to ever so many other torches which people may bring along; and therewith they will cook food and dispel darkness while the original torch itself remains burning ever the same. It is even so with the bliss of the Way.?
11. The Buddha said: ?It is better to feed one good man that to feed one hundred bad men. It is better to feed one who observes the five precepts of Buddha than to feed one thousand good men. It is better to feed one Srotaâpana than to feed ten thousands of those who observe the five precepts of Buddha. It is better to feed one Skridâgâmin than to feed one million of Srotaâpannas. It is better to feed one Anâgâmin than to feed ten millions of Skridâgâmins. It is better to feed one Arhat than to feed one hundred millions of Anâgâmins. It is better to feed one Pratyekabuddha than to feed one billion of Arhats. It is better to feed one of the Buddhas, either of the present or of the past, or of the future, than to feed ten billions of Pratyekabuddhas. It is better to feed one who is above knowledge, onesidedness, discipline and enlightenment than to feed one hundred billions of Buddhas of the past, present, or future.".
12. There are twenty difficult things to attain [or to accomplish] in this world: - 1. It is difficult for the poor to practise charity;
- 2. It is difficult for the strong and rich to observe the Way;
- 3. It is difficult to disregard life and go to certain death;
- 4. It is only a favored few that get acquainted with a Buddhist sutra;
- 5. It is by rare opportunity that a person is born in the age of Buddha;
- 6. It is difficult to conquer the passions, to suppress selfish desires;
- 7. It is difficult not to hanker after that which is agreeable;
- 8. It is difficult not to get into a passion when slighted;
- 9. It is difficult not to abuse one?s authority;
- 10. It is difficult to be even-minded and simple-hearted in all one?s dealings with others;
- 11. It is difficult to be thorough in learning and exhaustive in investigation;
- 12. It is difficult to subdue selfish pride;
- 13. It is difficult not to feel contempt toward the unlearned;
- 14. It is difficult to be one in knowledge and practice;
- 15. It is difficult not to express an opinion about others;
- 16. It is by rare opportunity that one is introduced to a true spiritual teacher;
- 17. It is difficult to gain an insight into the nature of being and to practise the Way;
- 18. It is difficult to follow the steps of a savior;
- 19. It is difficult to be always the master of oneself;
- 20. It is difficult to understand thoroughly the Ways of Buddha.
13. A monk asked the Buddha: ?Under what conditions is it possible to come to the knowledge of the past and to understand the most supreme Way?? The Buddha said: ?Those who are pure in heart and single in purpose are able to understand the most supreme Way. It is like polishing a mirror, which becomes bright when the dust is removed. Remove your passions and have no hankering, and the past will be revealed unto you.?
14. A monk asked the Buddha, ?What is good, and what is great?? The Buddha answered: ?Good is to practise the Way and to follow the truth. Great is the heart that is in accord with the Way.?
15. A monk asked the Buddha: ?What is most powerful, and what is most illuminating?? The Buddha said: ?Meekness is most powerful, for it harbors no evil thoughts, and moreover, it is restful and full of strength. As it is free from evils, it is sure to be honored by all.
?The most illuminating is a mind which is thoroughly cleansed of dirt, and which, remaining pure, retains no blemishes. From the time when there was yet no heaven and earth till the present day, there is nothing in the ten quarters which is not seen, or known, or heard by such a mind, for it has gained all-knowledge, and for that reason it is called ?illuminating.??
16. The Buddha said, ?Those who have passions are never able to perceive the Way; for it is like stirring up clear water with hands; people may come there wishing to find a reflection of their faces, which, however, they will never see. A mind troubled and vexed with the passions is impure, and on that account it never sees the Way. O monks, do away with passions. When the dirt of passion is removed the Way will manifest itself.?
17. The Buddha said: ?Seeing the Way is like going into a dark room with a torch; the darkness instantly departs, while the light alone remains. When the Way is attained and the truth is seen, ignorance vanishes and enlightenment abides forever.?
18. The Buddha said, ?My doctrine is to think the thought that is unthinkable, to practice the deed that is not-doing, to speak the speech that is inexpressible, and to be trained in the discipline that is beyond discipline. Those who understand this are near, those who are confused are far. The way is beyond words and expressions, is bound by nothing earthly. Lose sight of it to an inch, or miss it for a moment, and we are away from it forevermore.?
19. The Buddha said: ?Look up to heaven and down on earth, and they will remind you of their impermanency. Look about the world, and it will remind you of its impermanency. But when you gain spiritual enlightenment, you shall then find wisdom. The knowledge thus attained leads you anon to the Way.?
20. The Buddha said, ?You should think of the four elements of which the body is composed. Each of them has its own name, and there is no such thing there known as ego. As there is really no ego, it is like unto a mirage.?
21. The Buddha said: ?Moved by their selfish desires, people seek after fame and glory. But when they have acquired it, they are already stricken in years. If you hanker after worldly fame and practise not the Way, your labors are wrongfully applied and your energy is wasted. It is like unto burning an incense stick. However much its pleasing odor be admired, the fire that consumes is steadily burning up the stick.?
22. The Buddha said: ?People cleave to their worldly possessions and selfish passions so blindly as to sacrifice their own lives for them. They are like a child who tries to eat a little honey smeared on the edge of a knife. The amount is by no means sufficient to appease his appetite, but he runs the risk of wounding his tongue.?
23. The Buddha said: ?Men are tied up to their families and possessions more helplessly than in a prison. There is an occasion for the prisoner to be released, but householders entertain no desire to be relieved from the ties of family. When a man?s passion is aroused nothing prevents him from ruining himself. Even into the maws of a tiger will he jump. Those who are drowned in the filth of passion are called ignorant. Those who overcome it are saintly Arhats.?
24. The Buddha said: ?There is nothing like lust. Lust may be said to be the most powerful passion. Fortunately, we have but one thing which is more powerful. If the thirst for truth were weaker than passion, how many of us in the world would be able to follow the way of righteousness??
25. The Buddha said: ?Men who are addicted to the passions are like the torch-carrier running against the wind; his hands are sure to be burned.?
26. The Lord of Heaven offered a beautiful fairy to the Buddha, desiring to tempt him to the evil path. But the Buddha said, ?Be gone. What use have I for the leather bag filled with filth which you have brought to me?? Then, the god reverently bowed and asked the Buddha about the essence of the Way, in which having been instructed by the Buddha, it is said, he attained the Srotaâpanna-fruit.
27. The Buddha said: ?Those who are following the Way should behave like a piece of timber which is drifting along a stream. If the log is neither held by the banks, nor seized by men, nor obstructed by the gods, nor kept in the whirlpool, nor itself goes to decay, I assure you that this log will finally reach the ocean. If monks walking on the Way are neither tempted by the passions, nor led astray by some evil influences, but steadily pursue their course for Nirvâna, I assure you that these monks will finally attain enlightenment.?
28. The Buddha said: ?Rely not upon you own will. Your own will is not trustworthy. Guard yourselves against sensualism, for it surely leads to the path of evil. Your own will becomes trustworthy only when you have attained Arhatship.?
29. The Buddha said: ?O monks, you should not see women. [If you should have to see them], refrain from talking to them. [If you should have to talk], you should reflect in a right spirit, ?I am now a homeless mendicant. In the world of sin, I must behave myself like unto the lotus flower whose purity is not defiled by the mud. Old ones I will treat as my mother; elderly ones as elder sisters; younger ones as younger sisters; and little ones as daughters.? And in all this you should harbor no evil thoughts, but think of salvation.
30. The Buddha said: ?Those who walk in the way should avoid sensualism as those who carry hay would avoid coming near the fire.?
31. The Buddha said: ?There was once a man who, being in despair over his inability to control his passions, wished to mutilate himself. The Buddha said to him ?Better destroy your evil thoughts than to do harm to your own person. The mind is lord. When the lord himself is calmed the servants will of themselves be yielding. If your mind is not cleansed of evil passions, what avails it to mutilate yourself???
Thereupon the Buddha recited the gâthâ:
?Passions grow from the will.
The will grows from thought and imagination.
When both are calmed,
There is neither sensualism nor transmigration.?
The Buddha said this gâthâ was taught before by Kâshyapabuddha.
32. The Buddha said: ?From the passions arise worry, and from worry arises fear. Away with the passions, and no fear, no worry.?
33. The Buddha said: ?Those who follow the way are like unto warriors who fight singlehanded with a multitude of foes. They may all go out of the fort in full armor; but among them are some who are faint-hearted, and some who go halfway and beat a retreat, and some who are killed in the affray and some who come home victorious. O monks, if you desire to attain enlightenment, you should steadily walk in your Way, with a resolute heart, with courage, and should be fearless in whatever environment you may happen to be, and destroy every evil influence that you may come across; for thus you shall reach the goal.?
34. One night a monk was reciting a sutra bequeathed by Kâshyapabuddha. His tone was so mournful, and his voice so fainting, as if he were doing out of existence. The Buddha asked the monk, ?What was your occupation before you became a homeless monk?? Said the monk, ?I was very fond of playing the guitar.? The Buddha said, ?How did you find it when the strings were too loose?? Said the monk, ?No sound is possible.? ?How when the strings were too tight?? ?They crack.? ?How when they were neither too tight nor too loose?? ?Every note sounds in its proper tone.? The Buddha then said to the monk, ?Religious discipline is also like playing the guitar. When the mind is properly adjusted and quietly applied, the Way is attainable; but when you are too fervently bent on it, your body grows tired; and when your body is tired, your spirit becomes weary; when your spirit is weary, your discipline will relax; and with the relaxation of discipline there follows many an evil. Therefore be calm and pure, and the Way will be gained.
35. The Buddha said: ?When a man makes utensils out of a metal which has been thoroughly cleansed of dross, the utensils will be excellent. You monks, who wish to follow the Way, make your own hearts clean from the dirt of evil passion, and your conduct will be unimpeachable.?
36. The Buddha said: ?Even if one escapes from the evil creations, it is one?s rare fortune to be born a human being. Even if one be born as human, it is one?s rare fortune to be born as a man and not a woman. Even if one be born a man, it is one?s rare fortune to be perfect in all the six sense. Even if he be perfect in all the six senses, it is his rare fortune to be born in the middle kingdom, it is his rare fortune to be born in the time of a Buddha. Even if he be born in the time of a Buddha, it is his rare fortune to see the enlightened. Even if he be able to see the enlightened, it is his rare fortune to have his heart awakened in faith. Even if he awakens the heart of intelligence, it is his rare fortune to realize a spiritual state which is above discipline and attainment.?
37. The Buddha said, ?O children of Buddha! You are away from me ever so many thousand miles, but if you remember and think of my precepts, you shall surely gain the fruit of enlightenment. You may, standing by my side, see me alway, but if you observe not my precepts, you shall never gain enlightenment.?
38. The Buddha asked a monk, ?How do you measure the length of a man?s life?? The monk answered, ?By days.? The Buddha said, ?You do not understand the Way.?
The Buddha asked another monk, ?How do you measure the length of a man?s life?? The monk answered, ?By the time that passes during a meal.? The Buddha said, ?You do not understand the Way.?
The Buddha asked a third monk, ?How do you measure the length of a man?s life?? The monk answered, ?By the breath.? The Buddha said, ?Very well, you know the Way.?
39. The Buddha said, ?Those who study the doctrine of the Buddhas will do well to believe and observe all that is taught by them. It is like unto honey; it is sweet within, it is sweet without, it is sweet throughout; so is the Buddhas? teaching.?
40. The Buddha said: ?O monks, you must not walk on the Way as the ox that is attached to the wheel. His body moves, but his heart is not willing. But when your hearts are in accord with the Way, there is no need of troubling yourselves about your outward demeanor.?
41. The Buddha said: ?Those who practise the Way might well follow the example of an ox that marches through the deep mire carrying a heavy load. He is tired, but his steady gaze, looking forward, will never relax until he come out of the mire, and it is only then that he takes a respite. O monks, remember that passions and sins are more than the filthy mire, and that you can escape misery only by earnestly and steadily thinking of the Way.?
42. The Buddha said: ?I consider the dignities of kings and lords as a particle of dust that floats in the sunbeam. I consider the treasure of precious metals and stones as bricks and pebbles. I consider the gaudy dress of silks and brocades as a worn-out rag. I consider this universe as small as the holila (?) fruit. I consider the lake of Anavatapta as a drop of oil with which one smears the feet. I consider the various methods of salvation taught by the Buddhas as a treasure created by the imagination. I consider the transcendental doctrine of Buddhism as precious metal or priceless fabric seen in a dream. I consider the teaching of Buddhas as a flower before my eyes. I consider the practice of Dhayâna as a pillar supporting the Mount Sumeru. I consider Nirvâna as awakening from a day dream or nightmare. I consider the struggle between the heterodox and orthodox as the antics of the six [mythical] dragons. I consider the doctrine of sameness as the absolute ground of reality. I consider all the religious works done for universal salvation as like the plants in the four seasons.?
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- wong chee tat :)
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