Sunny day. Good day for jogging.
- wong chee tat :)
Tuesday, September 30, 2008
Monday, September 29, 2008
Weather Updates
Seems that weather for this afternoon does not look too good and I can't go jogging :(
It is only after 6pm, the weather becomes clear again.
- wong chee tat :)
Sunday, September 28, 2008
Saturday, September 27, 2008
The Sutra of the Master of Healing
Translated into Chinese from Sanskrit by Reverend Hsuan Tsang
Translated into English from Chinese Version by Prof. Chow Su-Chia
Revised by Upasaka Shen Shou-Liang
Thus I have heard: While wandering through many lands to convert the
beings, Bhagavan arrived at Vaisali. He dwelt under a resounding tree,
and with him was a big crowd of beings, including eight thousand monks,
thirty-six thousand Great Bodhisattvas, as well as kings, ministers, brahmins,
lay-disciples, the eight groups of dragons, and other celestial beings,
such as kimnaras and the rest. This infinite mass surrounded him with devotion.
He preached to them.
Then Manjushri, son of the Dharma-king and chief disciple of the Buddha,
rose from his seat. He bared one of his shoulders, bent his right knee
to the ground in the direction of Bhagavan, bowed, joined the palms of
his hands, and reverently said: "World-honoured! We only wish you would
tell us such and such names of the Buddha, their original vows, and their
boundless virtues so that the hearers may know how to keep away from all
karmic hindrances by their wisdom, to the blessing and joy of all beings
who live in the formal period of Buddhism."
Then the World-honoured praised the disciple Manjushri and said: "Good!
Excellent! Manjushri! Out of great pity you asked me to mention the names
of the Buddhas and the virtues achieved from their original vows, so as
to pull out from all beings the hindrances of the karma which bind them,
to the blessing and joy of those who live in the formal period of Buddhism.
Now listen well and bear in mind to what I shall tell you." Manjushri
said: "Very well, we are happy that such is your wish. We are glad to listen."
Then the Buddha said to Manjushri: "Eastward from here, beyond Buddha-land
about ten times as numerous as the sands of the Ganga, there is a world
called ‘The Pure Crystal Realm’, the Paradise of Yao Shih. Its Buddha has
a few titles, such as The Master of Healing, Azure Radiance Tathagata,
The Arhat of Perfect Knowledge, The Prefect Mind and Deed, The Well Departed
Sugata, The Knower of the World, The Peerless Nobleman, The Man Who Brings
The Passions of Men Under Control, The Teacher of Devas And Men, The Buddha,
and Bhagavan. At the time when that World-honoured Buddha of Medicine became
a Bodhisattva, he made Twelve Great Vows to grant all beings with whatever
they pray."
The first vow. ‘I vow that, after my reincarnation
and having attained unexcelled complete Enlightenment, my body should be
shining like a brilliant light, throwing beams on infinite, and boundless,
worlds, adorned with a retinue of thirty-two forms of the Great Men and
with eighty physical characteristics of the Buddha, I shall make all beings
wholly equal to me.’
The second vow. ‘I vow that, after my reincarnation
and having attained Perfect Enlightenment, my body should be like a crystal
in spotless purity both within and without, with splendorous radiant light,
in the majesty of its virtue, sitting serenely, adorned with the aureole,
brighter than the sun and the moon, I shall reveal my great power to all
the beings in obscurity, in order that they may act freely according to
their bent.’
The third vow. ‘I vow that, after my reincarnation
and having attained Perfect Enlightenment, I should grant by means of boundless
wisdom, to all beings the inexhaustible things that they may need and that
they may be free from any want.’
The fourth vow. ‘I vow that, after my reincarnation
and having attained Perfect enlightenment, I should bring those who have
gone the heterodox ways to dwell tranquilly in the way of Bodhi; and those
who travel on the Vehicle of the Sramana and the Pratyekabuddha on the
Vehicle of the Sramana and the Pratyekabuddha to stand firmly in the Great
Vehicle of Bodhisattva.’
The fifth vow. ‘I vow that, after my reincarnation
and having attained Perfect Enlightenment, I should enable the innumerable
beings to observe all the moral laws to mend their ways to pure living,
and to obey the three cumulative commandments. Should there be any relapse,
or violation, they shall again become pure once they hear of my name, then
they shall not fall into evil existences.’
The sixth vow. 'I vow that, after my reincarnation
and having attained Perfect Enlightenment, those beings who are physically
inferior, with imperfect senses, such as, the ugly, stupid, blind, deaf,
mute, crippled, paralysed, hump-backed, leprous, lunatic, or sick in many
respects, shall all of them, when they hear my name, regain their normal
appearances and become intelligent. All their senses shall be perfectly
restored, and they shall not suffer from diseases.'
The seventh vow. 'I vow that, after my
reincarnation and having attained Perfect Enlightenment, those who are
tormented by diseases, who have nobody to whom they can seek for help,
without a refuge, without a doctor, without medicine, without relatives,
without a home; these poor and miserable beings shall all of them be free
from diseases and troubles, and shall enjoy perfect health of body and
mind, once my name reaches their ears. They shall have families, friends
and properties a-plenty, and shall all be brought to the supreme Enlightenment
of Buddha.'
The eighth vow. 'I vow that, after my reincarnation
and having attained Perfect Enlightenment, women who are tormented by the
hundred of sufferings of the female sex, who are much wearied of life and
long to make bodily sacrifice, shall all of them, when they hear my name,
be transformed into men instead of women, in the next re-birth, they shall
get the form of manhood and shall in the end attain the supreme Enlightenment
of Buddha.'
The ninth vow. 'I vow that, after my reincarnation
and having attained Perfect Enlightenment, I should let all being to escape
the evil nets of Mara, to be free from other non-Buddhist cults. If they
should have fallen into the dense forest of false doctrines, I should assist
and lead them to the noble truths, and gradually induce them to lead the
life of a Bodhisattva and soon they shall attain supreme Enlightenment
of Buddha.'
The tenth vow. 'I vow that, after my reincarnation
and having attained Perfect Enlightenment, I should bring it to pass that
all those who are recorded and condemned by the royal law to be bound and
whipped, to be enchained in prisons, to be sentenced to capital punishment,
too meet numerous other disasters and insult, to be afflicted with sorrow
and anguish, to be troubled both in body and in mind, shall, when they
hear of my name, escape evil kalpas through the awe-inspiring majesty of
my blessedness and virtue.'
The eleventh vow. 'I vow that, after my
reincarnation and having attained Perfect Enlightenment, I should bring
it to pass that all beings who are tormented by hunger and thirst and who,
in order to obtain drink and food, if they can carefully remember my name
and cherish it, then I should let them taste the flavour of the Dharma,
and eventually lead a tranquil and happy life.'
The twelfth vow. 'I vow that, after my
reincarnation and having attained Perfect Enlightenment, all beings who
are poor and naked, tormented day and night by mosquitoes and wasps, by
cold and heat, when they hear my name and carefully remember and cherish
it, shall receive the wonderful garments of all kinds, as well as valuable
ornaments, chaplets of fragrant flower; and various kinds of instrumental
music shall resound. Whatever they dream of, they shall have in abundance.'
"Manjushri, these are the twelve wonderful sublime vows made by the
World's Most Venerable Buddha, of Medicine when he was a Bodhisattva."
"Now Manjushri! when the Buddha Medicine as a Bodhisattva, made his
vows the stern virtues of them have reached the Buddhaland; if I should
speak kalpa after kalpa about these virtues I could not mention all of
them. Verily, this Buddhaland is eternally pure, it has no women, nor has
it any evil influences, and no screams of pain are heard there. The ground
is of lapis lazuli, golden cords set bounds to the ways of this land, the
walls, towers, castles, halls, verandas, and bird nets are made of seven
precious things. In all aspects it is equal to the Western Paradise. There
is no difference between the two. There are two Great Bodhisattvas in this
country: the name of one is Radiance of the Sun; that of the other, Radiance
of the Moon. They are the chiefs of a host of Bodhisattvas. They represent
the Buddha. They guard the treasury of the right doctrine of the Buddha
of Medicine. Therefore, Manjushri, all good men and women who have confidence
in faith should wish to be born in the world of Buddha."
Then the Buddha spoke further on to the disciple Manjushri and said:
"Manjushri, there are those who do not distinguish good from evil. They
indulge incessantly in greed and avarice. They do not know what alms-giving
is, and what the effect of such a deed will be. They are idiots. They have
no faith. They accumulate riches, and guard them carefully. When they see
a beggar, they are not glad in heart. When they have to bestow a charity,
it is like cutting a piece of flesh from the body. A deep and painful regret
ensues. There are other innumerable greedy and stingy beings who gather
money but do not use it even for themselves, so how could you expect them
to give it to their parents, wives, children, servants, or beggar? These
beings, after their death, shall be reborn as hungry ghost or as animals.
Now, it may happen that, as men in a former incarnation, they had by chance
heard the name of the Buddha of Medicine. Now, it may happen that, as men
in a former incarnation, they had by chance heard the name of the Buddha
of Medicine. Now in the evil incarnation the name of that Tathagata accidentally
recurs to their mind. Then when they remember him, they suddenly disappear
and again be transformed into men. There they remember their former life,
they are afraid of the sufferings of the bad incarnation. They do not rejoice
at worldly pleasures. They gladly practice charity, and they praise the
giver. They are no longer greedy and do not regret the alms given by themselves.
Yes, in time they are able to bestow upon the one who asks them even for
their head, eye, hand, foot, blood, flesh, and other parts of their body,
to say nothing of their money and property!"
"Furthermore, Manjushri, there are beings who, though having learned
everything point and point from the Tathagata, trespass against the Commandments.
There are others who, though not trespassing against the Commandments,
trespass against the minor rules. Others who, though neither trespassing
against the Commandments nor against the minor rules, have not got the
right views. Still Others who, though having the proper ideas, neglect
to learn, and thus they are unable to understand the deep meaning of the
Sutras taught by the Buddha. Others are studious but proud. Because their
hearts are be-clouded with pride, so they think highly of themselves and
think little of others. They criticise the correct doctrine of the Buddha
and become the companions of Mara. These fools are not only themselves
erring, but they also dig pitfalls for millions of others. They then do
evil and are incessantly reborn into hells, as animals or as hungry ghosts."
"It may occur that they then heard the name of the Buddha of Medicine,
they may turn from their wickedness, they may follow the right teaching,
and they do not fall into evil destinies any more. But if there should
be any among them who are unable to turn from wickedness, who do not follow
the right teaching, and who fall into evil destinies as a consequence,
then, they still have the chance to become men in the next re-birth in
case that, through the magic power of the vows of this Tathagata, they
are able to hear his name chanted just for a moment. If they take heart
to follow the right doctrine and curb their lust, they will be enabled
to leave their homes and to become monks. They cling implicitly to the
teaching of the Tathagata, swerve no more from it, and from the right principles
and learn more, then they will understand the profound meanings. Far from
being haughty, they do not criticise the right teaching, do not become
companions of Mara. Gradually they will enter the way of Bodhisattvas and
will soon attain perfect enlightenment."
"Furthermore, Manjushri, there are beings who are avaricious and envious.
They praise themselves and depreciate others. For this reason, they fall
into the three evil destinies. During innumerable millenniums they suffer
misery, after their death they will be reborn among men but as oxen, horses,
camels or donkeys. They will be tormented constantly by whip, by hunger,
and by thirst; they must carry heavy loads on their backs and walk long
ways. Even if they were reborn as human beings, they will be reborn in
a poor hut, and when they grow up they will become man-servants and maid-servants.
They will be ordered around by other people and will never be their own
bosses. When such beings, in a former incarnation, heard the name of the
Buddha of Medicine, they will now be save by Him. If they remember him
and whole-heartedly have recourse to the Buddha, all their sufferings will
be removed through His majestic power. Their senses will be sharpened.
They will become wise and they would like to listen and become learned.
They will strive solely for the sublime teaching; they will hold social
intercourse with friends who will lead them to the good deeds. They will
cut all nets of Mara. They will pierce the veil of ignorance. They will
let the stream of suffering flow off and be released from pains of birth,
old age, sickness, death, and all the worries and miseries."
"Still, Manjushri, there are beings who like to do that which is repugnant
to others, who like to quarrel and cause displeasure both to themselves
and to others. By deeds, words and thoughts, they create all sorts of bad
karma. They constantly do harm to each other, they hatch plans to injure
one another. They pray to the spirits of the mountains, trees and tombs.
They kill living things, take their bleeding flesh, and offer it to the
Yaksas and Rakshasas. They write down the name of their enemy, make a picture
of him, and, by the use of sorcery, they curse over it. They use black
magic and poison. They conjure up a ghost from corpse. This puts an end
to the life of the enemy and destroys his body."
"When, by chance, these beings hear of the name of the Buddhas of Medicine,
then all these evil things will lose power to harm them. They learn to
have compassion on each other. They wish to be of service, they wish to
make each other happy. They renounce malice and the impulse to create suffering.
Everyone rejoices. Being contented with the property he owns, he does not
covet that of others. They are helpful to each other."
"Furthermore, Manjushri, there are four groups in our community: the
monk, the nuns, the male devotees, and the female devotees. There are other
pious men and women, who believe and observe the first eight of the Ten
Commandments. They observe all points from three months to a year. Because
of this good seed they have planted, they expect to be reborn in the Western
Paradise where the Buddha Amitayus dwells. But, though they hear the correct
doctrine of the Buddha, they can not discern and put enough trust in it.
When they hear the name of the Buddha of Medicine at the time of their
death, then there will be eight Bodhisattvas who, with magic powers, will
traverse the intervening space to come to show them their ways, and amidst
the colourful flowers of that world, they will be born there by transformation."
"Sometimes they are also born in the Heaven. Though they are born in
Heaven, the original good roots are still there, they will not fall into
evil destinies again. When their life in Heaven is ended, they will again
become men. Or they may become supreme rulers, governing the four inhabited
continents of the Universe, and rule in independent majesty."
"Innumerable beings are established in the excellent Karma resulting
from the practice of the Ten Commandments. Some are born as Kshatriyas
or as Brahmins, some as lay-disciples, some born in a large family. They
abound in riches, with their treasuries and granaries overflowing. Their
appearance are awe-inspiring. They have enough relatives and kinsmen, they
are clever and they gain in wisdom. They are as strong and brave as the
most powerful. If it is a woman who heard the name of the Buddha of Medicine,
and if she whole-heartedly cherishes it, she shall never again become a
woman in the next re-birth."
"Then, Manjushri, when the Master of Healing, Azure Radiance Tathagata,
had attained perfect Enlightenment, to become the Buddha of Medicine, he
saw by virtue of his vows, that the beings were suffering from all sorts
of diseases, such as tuberculosis, bilious fever, or that they were affected
by a spell or by poison, or that some were by their nature short-lived,
or that some have died a violent death. He wish to fulfil all their desires
by putting an end to all these diseases and miseries. Therefore the World's
Most Venerable entered into a Samadhi called the Removal of Suffering for
All Beings. While He was in this contemplation a great radiance of light
of light was sent forth from his Ushnisa, and he pronounced the great Dharani
as follows:
"NAMO BHAGAVATE BHAISAJAYA-GURU-VAIDURYA-PRABHA-RAJAYA
TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA TADYATHA OM
BHAISAJYE BHAISAJYE BHAISAJYA SAMUDGATE SVAHA"
When He, in his radiance, had spoken this mystical formula, the earth
was shaken and emitted a great light. All beings were delivered from their
diseases and miseries, they are now happy because their bodies and minds
are at rest.
"Manjushri, if you see a pious man or woman who suffers from a disease,
you shall do the following whole-heartedly for those sick people: let them
keep clean by taking frequently baths and rinse their mouths, give them
food, medicine and clean water, and recite the Dharani for a hundred and
eight times, then all diseases will disappear entirely. When one of them
has a particular wish, he shall concentrate and recite the magic formula.
Then he will fulfil all he wishes, he will be without disease, and will
live longer. After his death, he will born in paradise without having to
return to this world, and will in the end attain perfect Enlightenment.
Therefore, Manjushri, if there is a pious man or woman who very seriously
prays to the Buddha of Medicine and, he or she must always keep in mind
this magic formula and never forget it."
"Still more, Manjushri, there may be a pious man or woman who hears
the name of the Buddha of Medicine and repeats it and fosters it, he chews
the Dantakastha (a stick for cleaning the teeth) in the morning, takes
bath and rinses his mouth, until he is quite clean. He then prays with
incense and flowers, he burns the incense and rubs the body with perfume,
sings the Sutra and proffers offerings before the image of the Buddha.
He copies the Sutra or has it copied, learns it by heart, has it explained
to him. He makes offerings to his Buddhist teacher and gives alms generously
and not let him be in want of anything. Then all the Buddhas will protect
him and keep him in mind. His prayers will be granted, he will eventually
attain perfect Enlightenment."
Then the disciple Manjushri saluted the Buddha and said: "World honoured,
I swear that I will pray Buddha-truth, I shall cause, by many means, all
male and female devotees to hear the names of the Master of Healing, Azure
Radiance Tathagata, I shall shout the names of the Buddha into their ears
even in their sleep. World honoured, when someone learns this Sutra by
heart and reads, proclaims and expounds it to other people, copies it himself,
or has it copied, makes offerings reverently and seriously with various
fragrant flowers, perfumed unguents, sandal-powder and burning incense,
with garlands, strings of pearls, flags and music; he also makes bags of
five-coloured silk and puts Sutra into them, sweeps clean a place, displays
the bags the bags on a high table that they may lie there in readiness,
then the four great Kings of Heaven with their retinue and the other innumerable
hundreds and thousands of celestial hosts will come to make offerings and
to protect the Sutra. World-honoured, where the treasures of this Sutra
flow out and can be received through the blessing of the Vow of this World
honoured Buddha of Medicine, and his name can be heard, then they will
know that no violent death will ever occur at that place, and nobody’s
spirit will ever be seized by evil demons and evil spirits. And if it has
already been wrested from him, he can still restore it as he was before,
he will have peace both in Body and mind."
Then the Buddha said to Manjushri: "So it is, so it is! It is exactly
as you say, Manjushri, if a devout man or woman who wishes to make an offering
to this world honoured Buddha of Medicine, he or she must first make an
image of this Buddha, prepare a clean place to erect it, strew various
flowers, burn all sorts of incense, adorn the place with curtains and flags,
for seven days and seven nights, keep the eight prohibitory commands, eat
clean food, take baths so that one may have a clean odour, put on clean
clothes, free the mind from dirty, angry and malicious thoughts, wish to
be of service to others, and try to bring happiness to everybody. One should
be full of compassion, glad to give alms, and sympathetic to every one.
Thus cleansed, he should go around the Buddha image to the right, and sing
the hymns with drum music. Moreover, he must remember the blessing of the
Vows of Tathagata, read aloud this Sutra, meditate upon its meaning, recite
and explain it. What he wishes for will all be fulfilled. If he wishes
for wealth, he will become rich. If he wishes to become an official, he
will become an official. if he wishes to have a son or a daughter, he will
get a son or a daughter. When he has a bad dream, sees evil omens, sees
strange birds flocking together, or has his room filled with strange apparitions,
if this man, will all the sacred implements worships and make offerings,
then the World honoured Buddha of Medicine will bring it to pass that the
bad dreams and the bad omens which prophecy ill luck will vanish completely
and will do him no harm. He will be protected from the dangers of water,
fire, sword, poison, elephants, lions, tigers, wolves, bears, snakes, scorpions,
millipedes, mosquitoes, gnats and other frightful and unpleasant things
if he whole-heartedly remembers the Buddha, worships Him , then all troubles
will vanish."
Furthermore, Manjushri, in case there is a pious man or woman who does
not care for other gods during his or her whole life and whose only thought
is to become a Buddhist disciple, and who observes either five or ten of
the Commandments, or the four hundred commandments of the Bodhisattva,
the two hundred and fifty of the monk, or the five hundred of the nun,
and who fears he may relapse into sin and fall into evil destinies; if
he or she can only recite the name of the Buddha, worships Him and makes
offerings to Him, he and she will certainly not suffer from the three paths
of transmigration - the hells, hungry ghost and animals."
"A woman may suffer from great pain while giving birth. If she can whole-heartedly
worship the Buddha of Medicine and to invoke the name Tathagata, worship
Him and make offerings to Him, all pain will vanish, the newly born baby
will have a sound and healthy body; whoever sees him will rejoice at his
being so clever, so strong and healthy; and no demon comes to rob him of
his vitality."
Then the Buddha spoke to Ananda: "If I praise the virtues of the
Buddha of Medicine and let you know that the actions of the Buddha have
an occult meaning that it is difficult to understand. Can you believe me?"
Ananda said: "Virtuous World honoured One, I have no doubt in my belief
about the Sutras of Tathagata. My reason for this belief is that the karma
of Tathagatas, formed through deeds, words and thoughts, is perfectly pure.
World-honoured, the disc of this sun and moon may be torn down, the inconceivable
high Sumeru mountain may be shaken, but the words of the Buddhas will never
change. World-honoured, the beings whose faith is as yet insufficient may
question the occult meaning of the Buddha’s acts. They think: How is it
possible that, by only remembering the name of the Master of Healing, Azure
Radiance Tathagata, we can reap so many blessings? Then they do not believe,
nay, they challenge. Such people forfeit their blessing and joy over one
long night, they fall into evil existences and drift eternally in the stream
of miserable life."
Then Buddha told Ananda: "When all these beings hear the name of the
World-honoured Master of Healing, Azure Radiance Tathagata and cherish
it whole-heartedly, and have no more doubts, then it is impossible for
them to fall into evil destinies again. Those who have fallen into evil
destinies, they have done no good deeds. Ananda, this is the occult meaning
of the acts of the Tathagatas; it is hard to believe! You can conceive
of it now, and so you know that all that I have told you has its root in
the power of the Tathagatas. Ananda, all Shramanas and Pratyekabuddhas,
and the Bodhisattvas who have not yet reached the ten stages, are unable
to believe the full truth and to expound it, only the Bodhisattva who has
only one life that binds him can do it. Ananda, it is difficult to get
a human body. It is also difficult to have faith in the Triple Gems, to
believe and to revere them. But it is still more difficult to hear the
name of the Master of Healing, Azure Radiance Tathagata. Ananda, the Bodhisattva
deeds of the Buddha of Medicine, his skilful means to convert the beings,
and his far reaching vows are innumerable. If I should expound them in
great detail, I could speak kalpa after kalpa and even longer, the kalpas
would soon be exhausted, but the deeds, the vows, and the skilful means
of the Buddha would not be exhausted."
There was, at that time, a great Bodhisattva in the community. His name
was Seeker of Salvation. He stood up from his seat, bared his right shoulder,
touched the earth with his right knee, bowed with the palms of his hands
joined together, and said to the Buddha: "Virtuous World honoured, in the
decline of the formal period there shall be beings who are exhausted by
many misfortunes, they are thin in consequence of long illness. Such a
being can neither eat nor drink, his lips and throat are dry. Everything
he sees is dark. The signs of death are presently manifest. His parents,
family, relatives and friends stand around him weeping. His body lies on
the bed, he sees the messengers of Yama leading his spirit to the judge.
Verily, all beings have a spirit which originates with them. Everything
they have done, be it good or bad, was in the record. Everything was kept
with judge Yama. Just at that time, this judge questions the man. He sums
up his deeds. He assigns him his place according to the proportion of his
good and bad deeds. If at that time the relatives and friends of this sick
man could make him believe in the Buddha of Medicine and ask the monks
to recite this Sutra, light a seven-layer lantern, hang up either consciousness
may returns after seven, twenty-one, thirty-five, or forty-nine days. At
that time when he returns consciousness, he feels like awakened from a
dream, he remembers the award he has received for his good or bad deeds.
For he has himself been a witness of the reward of his deeds."
"He remembers this throughout his life’s hardships, he no longer commits
any evil deed. Therefore men and women who are firm in their faith cherish
the name of the Master of Healing, Azure Radiance Tathagata, worship Him
and make offerings to Him with what they can."
At that time, Ananda asked the Bodhisattva Seeker of Salvation: "Pious
man, how shall we worship the Buddha of Medicine and make offerings to
Him? What are the significances of the banners and the lanterns?"
The Bodhisattva Seeker of Salvation said: "Virtuous One, for the sick
people whom one wishes to free from their sufferings, it is necessary to
keep the eight prohibitory commands during seven days and nights, and to
make offerings of food and drink and other things, according to one’s capability,
to the congregation of monks; to perform worship according to the ritual,
for six times day and night and have offerings made to the Buddha of Medicine;
to recite this Sutra forty-nine times, to light up forty-nine lamps, to
have seven image of the Tathagata made, to have seven lamps put infront
of each image, the flame of each lamp may illuminate a cartwheel. For forty-nine
days these lamps must be kept burning unceasingly. Hang up five-coloured
banners, forty-nine spans long, and set free various kinds of animals to
the number of forty-nine. In this way, the sick people are made to overcome
the danger of being violently killed by evil spirits."
"Furthermore, Ananda, in case of a Kshatriya or an Abhisecana or King
at a time when calamity arises, such as pestilence among the population,
invasion by foreign countries, revolution in his own country, ominous displacement
in a constellation, eclipse or the sun or the moon, wind and rain out season
or drought through no rain, this Kshatriya or Abhisecana King must then
have pity on all beings, set all captives free, perform the above mentioned
ceremonies of offering, and make offerings to the Virtuous Buddha of Medicine.
As a consequence of these good deeds and the power of original vow of Tathagata,
he will bring about the result that his country will be delivered, that
wind and rain will come in good time, and will let the crops ripe, that
the people will be happy without sickness, that no cruel Yaksha in his
country will torment the people, and that all evil omens will at once disappear.
And the Kshatriya’s or Abhisecana King’s life, material appearance, vitality,
and sickless independence will all be benefited. Ananda, if the Queen,
the wives of the princes, the crown-prince, the princes, the ministers,
the court councillors, the ladies of the palace, the provincial officials
or the common people suffering from diseases, or if another calamity occurs,
he shall also hang up five-coloured banners for warding off all the evil
spirits, light lamps and keep them burning, set animals free, strew many
coloured flowers, burn precious incense, then the diseases will be cured
and all afflictions will vanish."
Then Ananda asked the Bodhisattva Seeker of Salvation: "Pious man, how
can a life that has come to an end be prolonged?"
The Bodhisattva Seeker of Salvation said: "Virtuous One, did you hear
that the Tathagatas say that there are nine kinds of violent deaths? Therefore,
I exhort you to hang up the life prolonging banner, to light up the lamps,
and to perform the pious deeds. By performing the pious deeds, one’s life
come to a natural end without suffering from any painful experience."
Ananda asked: "what are the nine kinds of violent deaths?"
The Bodhisattva Seeker of Salvation said: "The nine violent deaths
are;
(1) There are beings who become sick. Though the
sickness is not serious but there is neither medicine nor a doctor for
the treatment. In case they take the wrong medicine, they may meet violent
death which can very well be avoided. Some trust in Maras and Heretics,
or masters of magical and bewitching powers. From a frivolous prediction
of good or bad luck, fear and uneasiness arises. Those people whose own
heart cannot clearly discern, question fortune-tellers whether misfortunes
awaits them. Some kill living beings for a sacrifice in order to propitiate
the spirits. Some call out to the evil spirits and ask for protection,
they wish to prolong their lives, but all to no avail. They are ignorant
of the right way. They believe in heterodox views, not recognising the
doctrine of moral karma. This leads in the end to a violent death.
They enter into hell and can never get out of it. This is the first violent
death.
(2) Some are violently executed by order
of the law.
(3) Some hunt for pleasure, lead and unrestrained
life with women and wine, and dissipated without halt and limit. Then the
fiends come and violently snatch their spiritual vigour.
(4) Some come to a violent end by being burnt
by fire.
(5) Some come to a violent end by being drowned.
(6) Some come to a violent end by being devoured
by wild beasts.
(7) Some come to a violent end by falling from
a steep cliff.
(8) Some come to a violent end by being destroyed
by poison, by image spell Vetala, by spoken-spell Dharani, or by demonical
influence to resurrect a corpse and cause it kill another person.
(9) Some suffer hunger and thirst, do not get
anything to eat or drink and thus die an untimely death.
"These are what Tathagata briefly named as the nine kinds of violent
deaths. Besides, there are innumerable other kinds which cannot all be
told here."
"In addition, Ananda, the judge Yama keeps a complete list, with the
deeds of each inhabitant on earth recorded, if any of the beings are not
filial and commit the five mortal sins, revile the Triple Gems, infringe
the laws of the country, and violate the natural moral laws, then the judge
Yama examines, whether their sins were grave or light, and punishes them
accordingly."
"Therefore I now ask all beings to light up the lamps and hang up the
banners, to set free the animals, and to do good deeds, so that misery
and grief can be overcome and the life’ hardships can be avoided."
At that time, there were twelve Yaksha spiritual generals in the assembly,
viz:
General Kumbhira,
General Vajra,
General Mihira,
General Andira,
General Majira,
General Shandira,
General Indra,
General Pajra,
General Makura,
General Sindura,
General Catura,
General Vikarala.
These twelve Yaksha Generals, each having seven thousand Yakshas in
his retinue, raised their voices, simultaneously and saluted the Buddha
by saying: "World’s Most Venerable, we have experienced today the wondrous
power of the Buddha by permitting us to hear the name of the Master of
Healing, Azure Radiance Tathagata, we have no further fear of the evil
destinies. All of us are of one mind, that is as long as this form lasts,
we shall have recourse to Buddhist Trinity. We swear to bear the responsibility
to let all beings be benefited by the path of truth and to let them be
abound with happiness. Wherever it may be - in villages, cities, capitals,
or even in unfrequented forests, when any one preaches this Sutra and cherishes
the names of the Master of Healing, Azure Radiance Tathagata, worships
Him and makes Him offerings, we and our retinues shall guard and protect
him, deliver him completely from all distress, fulfil all his wishes. When
he falls ill and calls for help, he should also read this Sutra, take a
five-coloured skein and tie it into knots, forming the letters of our names,
and untie the knots when his wishes are fulfilled."
At that time, the World’s Most Venerable praised the Yaksha Generals
and said: "Excellent, excellent, Great Yaksha Generals! If you want to
return the favour of the Master of Healing, Azure Radiance Tathagata, you
must always be of service to all beings and make them happy."
Then Ananda saluted the Buddha and said: "World’s Most Venerable! What
is this revelation called? By what name shall we cherish it?"
Then Buddha said to Ananda: "This revelation is called: ‘The Blessing
of the Original Vow of the Master of Healing, Azure Radiance Tathagata’.
It is also called: ‘The scared formula’ which tells how the twelve Yaksha
spiritual generals vowed to be useful to all beings. A third name is called
‘The Removal of All Karmic Hindrances’. So you shall bear in mind."
When Bhagavan was preaching these words, all the Great Bodhisattvas
and the Great Sramanas, the kings and the great ministers, the Brahmins,
the Upasakas the gods, the dragons, the Yaksas, Gandharvas, Asuras, Garudas,
Kinnaras, Mahoragas, human and non-human beings, all others in the assembly
heard the words of the Buddha. All of them greatly rejoiced, accepted the
belief and promised to keep it faithfully.
from
- wong chee tat :)
Friday, September 26, 2008
Alumni donations: 'We do not see the same enthusiasm in our local universities because of the lack of creativity.'
Alumni donations: 'We do not see the same enthusiasm in our local universities because of the lack of creativity.
AS WE know, the level of donation by individuals to local universities is low compared to the United States.
- wong chee tat :)
AS WE know, the level of donation by individuals to local universities is low compared to the United States.
I do not know about the United States, but let me share my experience in Canada. I started my Bachelor of Computer Science studies in Acadia University in Wolfville, Nova Scotia, Canada, in September 1986. In April 1987, I completed my first year of studies among the top 5 per cent of my cohort and was placed on the Dean's List.
Upon confirmation of my results, I was pleasantly surprised when I recieved a letter from the university informing me that I had been awarded a scholarship of C$1,100 (S$1,500). The scholarship bore the name of the contributor and a short write-up about that person.
Acadia University was established in 1838, and while the student population was only about 3,000 students when I was there, it had many alumni contributing to it.
If we do not see the same enthusiasm in alumni of our local universities, it is because of the lack of creativity.
National University of Singapore has 100 years of history and boasts of many alumni. If we tailor the scholarship such that it bears the name of the contributor with a write up of his achievement in life, no matter how modest, it may send out the right signal.
Not all contributors want to remain anonymous. The important issue is about transparency and accountability. If a scholarship spells out the name of the contributor, he or she can rest assured that his money has been put to good use. This will directly result in more alumni signing up to pay for scholarships.
In the years to come the recipients of the scholarships will in turn want to become a contributor to repay society.
Lim Yao Ho
This is taken from [here]
What are your views? How can we improve?
- wong chee tat :)
Enya : Anywhere is
I walk the maze of moments
But everywhere I turn to
Begins a new beginning
But never finds a finish
I walk to the horizon
And there I find another
It all seems so surprising
And then I find that I know
Chorus:
You go there youre gone forever
I go there Ill lose my way
If we stay here were not together
Anywhere is
The moon upon the ocean
Is swept around in motion
But without ever knowing
The reason for its flowing
In motion on the ocean
The moon still keeps on moving
The waves still keep on waving
And I still keep on going
Chorus
I wonder if the stars sign
The life that is to be mine
And would they let their light shine
Enough for me to follow
I look up to the heavens
But night has clouded over
No spark of constellation
No vela no orion
The shells upon the warm sands
Have taken from their own lands
The echo of their story
But all I hear are low sounds
As pillow words are weaving
And willow waves are leaving
But should I be believing
That I am only dreaming
Chorus
To leave the thread of all time
And let it make a dark line
In hopes that I can still find
The way back to the moment
I took the turn and turned to
Begin a new beginning
Still looking for the answer
I cannot find the finish
Its either this or that way
Its one way or the other
It should be one direction
It could be on reflection
The turn I have just taken
The turn that I was making
I might be just beginning
I might be near the end.
- wong chee tat :)
But everywhere I turn to
Begins a new beginning
But never finds a finish
I walk to the horizon
And there I find another
It all seems so surprising
And then I find that I know
Chorus:
You go there youre gone forever
I go there Ill lose my way
If we stay here were not together
Anywhere is
The moon upon the ocean
Is swept around in motion
But without ever knowing
The reason for its flowing
In motion on the ocean
The moon still keeps on moving
The waves still keep on waving
And I still keep on going
Chorus
I wonder if the stars sign
The life that is to be mine
And would they let their light shine
Enough for me to follow
I look up to the heavens
But night has clouded over
No spark of constellation
No vela no orion
The shells upon the warm sands
Have taken from their own lands
The echo of their story
But all I hear are low sounds
As pillow words are weaving
And willow waves are leaving
But should I be believing
That I am only dreaming
Chorus
To leave the thread of all time
And let it make a dark line
In hopes that I can still find
The way back to the moment
I took the turn and turned to
Begin a new beginning
Still looking for the answer
I cannot find the finish
Its either this or that way
Its one way or the other
It should be one direction
It could be on reflection
The turn I have just taken
The turn that I was making
I might be just beginning
I might be near the end.
- wong chee tat :)
Thursday, September 25, 2008
Weather Update
As can be seen from the graphics, it is a sunny afternoon for Singapore.
- http://app.nea.gov.sg/data/mss/docs/ncastmap.htm
- wong chee tat :)
Wednesday, September 24, 2008
THE BUDDHA SPEAKS OF AMITABHA SUTRA
Translated from Sanskrit to Chinese by
the Tripitaka Master Kumarajiva at Yao Ch'in
Thus I have heard, at one time time Buddha dwelt at Sravasti in the
Jeta grove in the garden of the Bene-factor of Orphans and the Solitary
together with a gathering of great Bhiksus, 1250 in all, all great Ar-hats
whom the assembly knew and recognized: Elders Sari-putra, 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: Dharma Prince Manjusri, Ajita Bodhisattva,
Gandhastin Bodhisattva, Nityodyukta Bodhisattva, and others such
as these, all great Bodhisattvas; and to-gether with Sakra, chief among
gods, and the numberless great multitudes from all the heavens.
At that time the Buddha told the Elder Sariputra, "Passing from here
through hundreds of thousands of millions of Buddhalands to the West, there
is a world called Ultimate Bliss. In this land a Buddha called Amitabha
right now teaches the Dharma. Sariputra, for what reason is this land called
Ultimate Bliss? All living beings of this country endure none of
the suf-ferings, but enjoy every bliss. Therefore, it is called 'Ultimate
Bliss'.
Moreover, Sariputra, this Land of Ultimate Bliss is everywhere 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
named 'Ultimate Bliss'.
Moreover, Sariputra, the Land of Ultimate Bliss has pools of the
seven jewels, filled with the eight waters of merit and virtue.
The bottom of each pool is pure, spread over with golden sand. On the four
sides are stairs of gold, silver, lapis lazuli, and crystal; above are
raised pavilions adorned with gold, silver, lapis lazuli, crystal, mother-or-pearl,
red pearls, and carnelian.
In the pools are lotuses as large as carriage wheels: green colored
of green light; yellow colored of yellow light; red colored of red light;
white colored of white light; subtly, wonderfully, fragrant and pure.
Sariputra, the realization of the Land of Ultimate Bliss is thus meritoriously
adorned.
Moreover Sariputra, in that Buddhaland there is always heavenly music,
and the ground is yellow 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, with sacks full of the myriads of wonderful
flowers, makes offerings to the hundreds of thousands of millions of Buddhas
of the other directions. At mealtime they return to their own country,
and having eaten, they stroll around,
Sariputra, the realization of the Land of Ultimate Bliss is thus meritoriously
adorned.
Moreover Sariputra, in this country there are al-ways rare and wonderful
varicolored birds: white cranes; peacocks, parrots and 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 sounds proclaim the five roots,29 the five powers
the seven Bodhi shares, the eight sage-ly way shares,30 and dharmas such
as these. When living beings of this land hear these sounds, they are alto-gether
mindful31 of the Buddha, mindful of the Dharma, and mindful of the Sangha.
Sariputra, do not say that these birds are born as retribution for their
karmic offenses. For what reason? In this Buddhaland there are no three
evil ways of re-birth.32 Sariputra, in this Buddhaland not even the names
of the three evil ways exist, how much the less their actuality! Desiring
that the Dharma sound be widely proclaimed, Amitabha Buddha by transformation
made this multitude of birds.
Sariputra, in that Buddhaland, when the soft wind blows, the rows of
jewelled trees and jewelled nets give forth subtle and wonderful sounds,
like one hundred thousand kinds of music played at the same time. All those
who hear this sound naturally bring forth in their hearts mindfulness of
the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha.
Sariputra, the realization of the Land of Ultimate Bliss is thus meritoriously
adorned.
Sariputra, what do you think? Why is this Buddha called Amitabha? Sariputra,
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.33
Moreover Sariputra, the life of that Buddha and that of his people extends
for measureless limitless asankhyeya kalpas; for this reason he is called
Amitayus.34 And Sariputra, since Amitabha realized Buddhahood, ten kalpas
have passed.
Moreover Sariputra, that Buddha has measureless limitless "sound-hearer"
disciples,35 all Arhats, their number incalculable; thus also is the assembly
of Bodhi-sattvas.
Sariputra, the realization of the Land of Ultimate Bliss is thus meritoriously
adorned.
Moreover Sariputra, those living beings born in the Land of Ultimate
Bliss are all avaivartika.36 Among them are many who in this very life
will dwell in Buddhahood.37 Their number is extremely many, it is incalculable
and only in measureless, limitless asankhyeya37 kalpas could it be spoken.
Sariputra, those living beings who hear should vow, 'I wish to be born
in that country.' And why? Those who thus attain are all superior and good
people, all coming together in one place. Sariputra, one cannot have few
good roots, blessings, virtues, and causal connections to attain birth
in that Land.
Sariputra, if there is a good man or good woman who hears spoken 'Amitabha
Buddha' and holds the name, whether for one day, two days, three, four,
five days, six days, as long as seven days, with one heart uncon-fused,
when this person approaches the end of life, be-fore him will appear Amitabha
Buddha and all the assem-bly of Holy Ones. When the end comes, his heart
is without inversion; in Amitabha Buddha's Land of Ultimate Bliss he will
attain rebirth. Sariputra, because I see this benefit, I speak these words:
If living beings hear this spoken they should make the vow, 'I will be
born in that land.'
Sariputra, as I now praise the inconceivable bene-fit from the merit
and virtue of Amitabha Buddha, thus in the East are also Aksothya Buddha,38
Sumeru Appearance Buddha,39 Great Sumeru Buddha,40 Sumeru Light Buddha,41
Won-derful Sound Buddha,42 all Buddhas such as these, number-less as Ganges'
sands. In his own country each brings forth the appearance of a vast and
long tongue, every-where covering the three thousand great thousand worlds,43
and speaks the sincere and actual words, 'All you living beings should
believe, praise, and hold in reverence the inconceivable merit and virtue44
of this Sutra of the Mindful One of Whom All Buddhas Are Protective.'45
Sariputra, in the Southern world are Sun Moon Lamp Buddha,46 Well-Known
Light Buddha,47 Great Blazing Shoulders Buddha,48 Sumeru Lamp Buddha,49
Measureless Vigor Buddha,50 all Buddhas such as these, numberless as Ganges
sands. In his own country each brings forth the appearance of a vast and
long tongue, everywhere covering the three thousand great thousand worlds,
and speaks the sincere and actual words, 'All you living beings should
believe, praise, and hold in reverence the inconceivable merit and virtue
of this Sutra of the Mindful One of Whom All Buddhas Are Protective.'
Sariputra, in the Western world are Measureless Life Buddha,51 Measureless
Appearance Buddha,52 Measureless Curtain Buddha,53 Great Light Buddha,54
Great Brightness Buddha,55 Jewelled Appearance Buddha,56 Pure Light Buddha,57
all Buddhas such as these, numberless as Ganges sands. In his own country
each brings forth the appearance of a vast and long tongue, everywhere
covering the three thousand great thousand worlds, and speaks the sincere
and actual words, 'All you living beings should believe, praise, and hold
in reverence the inconceivable merit and virtue of this Sutra of the Mindful
One of Whom All Buddhas Are Protective.'
Sariputra, in the Northern world are Blazing Shoulders Buddha,58 Most
Victorious Sound Buddha,59 Hard to Injure Buddha,60 Sun Birth Buddha,61
Net Brightness Buddha,62 all Buddhas such as these, numberless as Ganges
sands. In his own country each brings forth the appearance of a vast and
long tongue, everywhere covering the three thousand great thousand worlds,
and speaks the sincere and actual words, 'All you living beings should
believe, praise, and hold in reverence the inconceivable merit and virtue
of this Sutra of the Mindful One of Whom All Buddhas Are Protective.'
Sariputra, in the world below are Lion Buddha,63 Well-Known Buddha,64
Famous Light Buddha,65 Dharma Buddha,66 Dharma Curtain Buddha,67 Dharma
Maintaining Buddha,68 all Buddhas such as these, numberless as Ganges sands.
In his own country each brings forth the appearance of a vast and long
tongue, everywhere covering the three thousand great thousand worlds, and
speaks the sincere and actual words, 'All you living beings should believe,
praise, and hold in reverence the inconceivable merit and virtue of this
Sutra of the Mindful One of Whom All Buddhas Are Protective.'
Sariputra, in the world above are Pure Sound Buddha,69 King of Past
Lives Buddha,70 Superior Fragrance Buddha, 71 Fragrant Light Buddha,72
Great Blazing Shoulders Buddha,73 Vari-colored Jewels and Flower Adornment
Body Buddha,74 Sala Tree King Buddha,75 Jewelled Flower Virtue Buddha,76
Vision of all Meaning Buddha,77 Such as Mt. Sumeru Buddha,78 all Buddhas
such as these, numberless as Ganges sands. In his own country each brings
forth the appearance of a vast and long tongue, everywhere covering the
three thousand great thousand worlds, and speaks the sincere and actual
words, 'All you living beings should believe, praise, and hold in reverence
the inconceivable merit and virtue of this Sutra of the Mindful One of
Whom All Buddhas Are Protective.
Sariputra, what do you think? Why is it called Sutra of the Mindful
One of Whom All Buddhas Are Protective? Sariputra, if a good man or good
woman hears this Sutra and holds to it, and hears the names of all these
Buddhas, this good man or woman will be the Mind-ful One of whom all Buddhas
are protective, and will irreversibly attain to anuttara-samyak-sambodhi.
There-fore, Sariputra, all of you should believe and accept my words, and
those which all Buddhas speak.
Sariputra, if there are people who have already made the vow, who now
make the vow, or who are about to make the vow, 'I desire to be born in
Amitabha's Country', these people whether born in the past, now being born,
or to be born in the future, all will irreversibly attain to anuttara-samyak-sambodhi.
Therefore, Sariputra, all good men and good women, if they are among those
who have faith, should make the vow, 'I will be born in that country.'
Sariputra, just as I am now one who praises the merit and virtue of
all Buddhas, all those Buddhas equally praise my inconceivable merit and
virtue saying these words, 'Sakyamuni Buddha can complete extremely rare
and difficult deeds. In the Saha Land, in the evil time of the five turbidities,79
in the midst of the kalpa turbidity, the view turbidity, the affliction
turbidity, the living beings turbidity, and the life turbidity, he can
attain anuttara-samyak-sambodhi and for the sake of living beings, speak
this Dharma which in the whole world is hard to believe.'
Sariputra, you should know that I, in the evil time of the five turbidities,
practice these difficult deeds, attain anuttara-samak-sambodhi and for
all the world speak this dharma, difficult to believe, extremely difficult!"
After the Buddha spoke this Sutra, Sariputra and all the Bhiksus, all
the gods, men, and asuras, and others from all the worlds, hearing what
the Buddha had said, joyously welcomed, faithfully accepted, bowed and
withdrew.
END OF THE BUDDHA SPEAKS OF AMITABHA SUTRA
********************************************************************
- http://online.sfsu.edu/~rone/Buddhism/amitabha.htm
- wong chee tat :)
Monday, September 22, 2008
Sunday, September 21, 2008
Saturday, September 20, 2008
Sutra in Forty-Two Sections (Section 42)
Sutra in Forty-Two Sections
Translated from Chinese into English by the Buddhist Text Translation Society,
Dharma Realm Buddhist University, City Of Ten Thousand Buddhas
Section 42
Understanding that the World Is Illusory
The Buddha said, "Look upon royalty and high positions as upon the dust that floats through a crack. I look
upon treasures of gold and jade as upon broken tiles. I look upon fine silk clothing as upon cheap cotton. I
look upon a great thousand-world universe as upon a small nut kernel. I look upon the waters of the
Anavatapta Lake as upon oil used to anoint the feet. "
- wong chee tat :)
Sutra in Forty-Two Sections (Section 33)
Sutra in Forty-Two Sections
Translated from Chinese into English by the Buddhist Text Translation Society,
Dharma Realm Buddhist University, City Of Ten Thousand Buddhas
Section 33
Wisdom and Clarity Defeat the Demons
The Buddha said, "People who cultivate the Way are like a soldier who goes into battle alone against ten thousand enemies. He dons his armor and goes out the gate. He may prove to be a coward; he may get halfway to the battlefield and retreat; he may be killed in combat; or he may return victorious. Shramanas who study the Way must make their minds resolute and be vigorous, courageous, and valiant. Not fearing what lies ahead, they should defeat the hordes of demons and obtain the fruition of the Way.- http://www.fodian.net/English/42sectionssutra.htm
- wong chee tat :)
Sutra in Forty-Two Sections (Section 4)
Sutra in Forty-Two Sections
Translated from Chinese into English by the Buddhist Text Translation Society,
Dharma Realm Buddhist University, City Of Ten Thousand Buddhas
Section 4
Clarifying Good and Evil
The Buddha said, "Living beings may perform Ten Good Deeds or Ten Evil Deeds. What are the ten? Three are done with the body, four are done with the mouth, and three are done with the mind. The three done with the body are killing, stealing, and lust. The four done with the mouth are duplicity, harsh speech, lies, and frivolous speech. The three done with the mind are jealousy, hatred, and stupidity. Thus these ten are not in accord with the Way of Sages and are called the Ten Evil Deeds. To put a stop to these evils is to perform the Ten Good Deeds. "
- http://www.fodian.net/English/42sectionssutra.htm
- wong chee tat :)
Friday, September 19, 2008
Monday, September 15, 2008
Sunday, September 14, 2008
Weather
Raining, so I can't go and jog. :( Luckily, I jogged yesterday.
-http://app.nea.gov.sg/data/mss/docs/ncastmap.htm
-wong chee tat :)
Friday, September 12, 2008
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
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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.
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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."
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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."
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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."
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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."
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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."
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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.'"
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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."
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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.?
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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.?
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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.".
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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.
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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.?
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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.?
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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.??
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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.?
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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.?
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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.?
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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.?
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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.?
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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.?
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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.?
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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.?
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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??
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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.?
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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.
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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.?
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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.?
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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.
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30. The Buddha said: ?Those who walk in the way should avoid sensualism as those who carry hay would avoid coming near the fire.?
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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.
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32. The Buddha said: ?From the passions arise worry, and from worry arises fear. Away with the passions, and no fear, no worry.?
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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.?
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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.
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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.?
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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.?
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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.?
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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.?
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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.?
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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.?
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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.?
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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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- http://www.geocities.com/ryunyo/42.html
-wong chee tat :)
from Zen for Americans by Soyen Shaku. Translated by D.T. Suzuki Copyright 1906 by Open Court Publishing Company reprinted by Barnes & Noble
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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.
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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."
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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."
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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."
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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."
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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."
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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.'"
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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."
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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.?
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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.?
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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.".
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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.
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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.?
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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.?
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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.??
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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.?
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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.?
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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.?
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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.?
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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.?
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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.?
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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.?
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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.?
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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??
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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.?
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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.
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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.?
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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.?
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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.
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30. The Buddha said: ?Those who walk in the way should avoid sensualism as those who carry hay would avoid coming near the fire.?
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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.
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32. The Buddha said: ?From the passions arise worry, and from worry arises fear. Away with the passions, and no fear, no worry.?
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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.?
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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.
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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.?
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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.?
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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.?
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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.?
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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.?
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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.?
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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.?
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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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- http://www.geocities.com/ryunyo/42.html
-wong chee tat :)
Thursday, September 11, 2008
Weather
Seems that the weather is good for jogging. But I have a deadline to meet, so I will not go jogging today.
- http://intranet.mssinet.gov.sg/nowcast/wx.html
- wong chee tat :)
Update Status
- Figuring out the assignment & deadline is this Friday!!!! No time to jog too.
-wong chee tat :)
-wong chee tat :)
Tuesday, September 9, 2008
Monday, September 8, 2008
Presentation
Group Meeting Presentation? (From phdcomics.com)
More like a solo presentation :)
We had a presentation earlier today.Btw, the above comic strip is used and is not to insult anyone.
Yes, it is a success :)
- phdcomics.com
- wong chee tat :)
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