Well, at this time, and from the attached picture, I should be sleeping.
But I can't sleep! :( I'll then used this as a blog post. By the way, I just found a thesis done by a senior and is reading it. :(
- wong chee tat :)
Sunday, November 30, 2008
Unable to sleep
Well, at this time, and from the attached picture, I should be sleeping.
But I can't sleep! :( I'll then used this as a blog post. By the way, I just found a thesis done by a senior and is reading it. :(
- wong chee tat :)
Saturday, November 29, 2008
Project Updates
This blog post is about the project updates & thus can be quite boring to read unless the reader is interested in my progress and experimental results.
There was some slight delay in installing the compiler, Matlab and I can only do so after my exams. Anyway, the exams had ended (yay! )and so I should be focusing more on the project.
The code was simulated using a commercial compiler, Matlab and the model was obtained succesfully after checking through errors. Some stupid errors.
As mentioned by Prof, the specified variables (beta, J and A) should be calculated and obtained.
According to the observations and simulations, there are some variables don't really follow as what had discussed earlier with Prof and I wonder what had caused the differences.
- wong chee tat :)
There was some slight delay in installing the compiler, Matlab and I can only do so after my exams. Anyway, the exams had ended (yay! )and so I should be focusing more on the project.
The code was simulated using a commercial compiler, Matlab and the model was obtained succesfully after checking through errors. Some stupid errors.
As mentioned by Prof, the specified variables (beta, J and A) should be calculated and obtained.
According to the observations and simulations, there are some variables don't really follow as what had discussed earlier with Prof and I wonder what had caused the differences.
- wong chee tat :)
SITEX 2008 (Friday)
I intended to go Sitex yesterday evening to look at some networking products but I changed my mind due to some personal reasons.
Maybe I can go later or Sunday! =)
- wong chee tat :)
Maybe I can go later or Sunday! =)
- wong chee tat :)
Friday, November 28, 2008
Exhibitors cut prices at SITEX fair to lure customers amid downturn
Exhibitors cut prices at SITEX fair to lure customers amid downturn
By Satish Cheney, Channel NewsAsia Posted: 27 November 2008 1831 hrs
SINGAPORE: Singapore's SITEX exhibition, one of Southeast Asia's largest consumer electronics fair is well-known for its cheap bargains and massive crowds. But the exhibition, now into its 20th year, is already feeling the effects of slowing global consumer demand.
The 200 exhibitors are gearing up for a marketing war as they fight to attract some of the 800,000 customers expected to visit the fair by Sunday.
Last year, revenue from total sales at the SITEX exhibition was about S$40 million. But this year, organisers said they will be happy if they come close to that amount.
Exhibitors are slashing their already discounted prices by as much as 12 per cent.
Anantha Sai, general manager, Suzuki Technology, said: "Exhibitors on the whole have priced their products less than last year even when compared with the PC Show, which was held in September. The prices for SITEX are really attractive and keeping in with the current economic situation worldwide."
Oliver Novilla, manager, Axioo, said: "Our prices dropped by 10 per cent. Most of the brands now are dropping their prices. It's a big challenge for everybody now."
To meet the challenge, exhibitors like Suzuki are giving away more freebies and offering better deals if customers trade in their laptops.
The organiser of SITEX expects retailers to take advantage of such exhibitions as they face even tougher times next year.
Edwin Low, CEO, Singex Venues, said: "At the same time, exhibitors will be more aggressive. They will not just depend on the normal ways of retailing the channels. So what they will do is see this as a new channel to do the sales."
For now, exhibitors are hoping for better sales from the traditional surge in shoppers over the weekend.
[Picture from VR-Zone]
- CNA/vm
- wong chee tat :)
By Satish Cheney, Channel NewsAsia Posted: 27 November 2008 1831 hrs
SINGAPORE: Singapore's SITEX exhibition, one of Southeast Asia's largest consumer electronics fair is well-known for its cheap bargains and massive crowds. But the exhibition, now into its 20th year, is already feeling the effects of slowing global consumer demand.
The 200 exhibitors are gearing up for a marketing war as they fight to attract some of the 800,000 customers expected to visit the fair by Sunday.
Last year, revenue from total sales at the SITEX exhibition was about S$40 million. But this year, organisers said they will be happy if they come close to that amount.
Exhibitors are slashing their already discounted prices by as much as 12 per cent.
Anantha Sai, general manager, Suzuki Technology, said: "Exhibitors on the whole have priced their products less than last year even when compared with the PC Show, which was held in September. The prices for SITEX are really attractive and keeping in with the current economic situation worldwide."
Oliver Novilla, manager, Axioo, said: "Our prices dropped by 10 per cent. Most of the brands now are dropping their prices. It's a big challenge for everybody now."
To meet the challenge, exhibitors like Suzuki are giving away more freebies and offering better deals if customers trade in their laptops.
The organiser of SITEX expects retailers to take advantage of such exhibitions as they face even tougher times next year.
Edwin Low, CEO, Singex Venues, said: "At the same time, exhibitors will be more aggressive. They will not just depend on the normal ways of retailing the channels. So what they will do is see this as a new channel to do the sales."
For now, exhibitors are hoping for better sales from the traditional surge in shoppers over the weekend.
[Picture from VR-Zone]
- CNA/vm
- wong chee tat :)
Thursday, November 27, 2008
Wednesday, November 26, 2008
Bad bosses may damage your heart
 Feeling undervalued can cause stress |
Inconsiderate bosses not only make work stressful, they may also increase the risk of heart disease for their employees, experts believe.
A Swedish team found a strong link between poor leadership and the risk of serious heart disease and heart attacks among more than 3,000 employed men.
And the effect may be cumulative - the risk went up the longer an employee worked for the same company.
The study is published in Occupational and Environmental Medicine. [and here]
Stressful environment
Experts said that feeling undervalued and unsupported at work can cause stress, which often fosters unhealthy behaviours, such as smoking, that can lead to heart disease.
Previous work has shown that unfair bosses can drive up their employees' blood pressure, and persistent high blood pressure can increase heart disease risk.
For the latest study, researchers from the Karolinska Institute and Stockholm University tracked the heart health of the male employees, aged between 19 and 70 and working in the Stockholm area, over a period of nearly a decade.
During this time 74 cases of fatal and non-fatal heart attack or acute angina, or death from ischaemic heart disease, occurred.
All the participants were asked to rate the leadership style of their senior managers on competencies such as how clearly they set out goals for their staff and how good they were at communicating and giving feedback.
 |  Feeling undervalued and unsupported can cause stress, which often leads to unhealthy behaviours...adding to your risk of developing heart problems  Cathy Ross of the British Heart Foundation |
The staff who deemed their senior managers to be the least competent had a 25% higher risk of a serious heart problem.
And those working for what was classed as a long time - four years or more - had a 64% higher risk.
The findings held true, regardless of educational attainment, social class, income, workload, lifestyle factors, such as smoking and exercise, and other risk factors for heart disease, such as high blood pressure and diabetes.
The researchers, which included experts from University College London in the UK and the Finnish Institute of Occupational Health, said that if a direct cause and effect was confirmed, then managers' behaviour should be targeted in a bid to stave off serious heart disease among less senior employees.
They said managers should give employees clear work objectives and sufficient power in relation to their responsibilities.
Cathy Ross, cardiac nurse for the British Heart Foundation, said: "This limited, male-only study suggests that a good, clear working relationship with your manager may help to protect against heart disease.
"Feeling undervalued and unsupported can cause stress, which often leads to unhealthy behaviours such as smoking, eating a poor diet, drinking too much alcohol and not getting enough exercise - adding to your risk of developing heart problems.
"Being fit and active can give you the double benefit of busting work stress and boosting your heart health at the same time."
- wong chee tat :)
Singapore Oct manufacturing slides, outlook gloomy
Singapore Oct manufacturing slides, outlook gloomy
Reuters
Reuters - Wednesday, November 26
By Neil Chatterjee
SINGAPORE, Nov 26 - Singapore's factory output fell a larger-than-expected 12.7 percent in October from September after seasonal adjustments, as electronics and drugs output slid, suggesting recession extended into the fourth quarter.
Indeed, analysts said the manufacturing sector, which accounts for about a quarter of Singapore's trade-dependent economy, was facing tougher times ahead with the global outlook deteriorating quickly and demand weakening in key export markets.
From a year earlier, factory output fell 12.6 percent, the Economic Development Board said.
"The poor October manufacturing data marks a bad start for the fourth-quarter gross domestic product for Singapore, and manufacturing is likely to continue reprising its role as the main drag on growth in that quarter," said Alvin Liew at Standard Chartered.
"The risk to our full-year 2008 GDP of 3 percent is clearly on the downside due to the manufacturing outlook. This should be negative for the Singapore dollar."
Singapore slipped into recession after the economy contracted in for two consecutive quarters -- the second and the third -- a common definition for recession.
The central bank, which sets monetary policy by managing the Singapore dollar against a secret basket of currencies, eased policy in October to a neutral bias for the dollar, to head off a financial storm that has pushed the economy into recession.
The Singapore dollar stood at 1.5105 versus the U.S. dollar by 0603 GMT, from 1.5100 before the data.
The central bank says it has no plans to change policy before a review scheduled in April, though economists think it still might loosen policy before then as growth weakens and inflation cools.
The government, which is trying to diversify away from manufacturing into service industries such as finance and tourism, has said the economy could contract next year and is planning an expansionary budget in January to give it a boost.
"The good news is that the government is responding reasonably aggressively but sadly it can do little to avoid the recession continuing for a few months yet," said Robert Prior-Wandesforde, economist at HSBC.
The monthly manufacturing data follows a better-than-expected rise of 7 percent in September when drug output jumped. Drugs production is volatile, but economists say demand for pricier drugs has weakened as consumers cut medical spending.
"Pharmaceuticals explain much of the collapse in production...it is worth stressing that the most worrying aspect of recent Singapore data has been signs of weakness in services," added Prior-Wandesforde.
Electronics, which account for about a third of output, fell 14 percent in October from a year ago. Drug production, which accounts for about a fifth of the total, slumped 31.2 percent.
- wong chee tat :)
Reuters
Reuters - Wednesday, November 26
By Neil Chatterjee
SINGAPORE, Nov 26 - Singapore's factory output fell a larger-than-expected 12.7 percent in October from September after seasonal adjustments, as electronics and drugs output slid, suggesting recession extended into the fourth quarter.
Indeed, analysts said the manufacturing sector, which accounts for about a quarter of Singapore's trade-dependent economy, was facing tougher times ahead with the global outlook deteriorating quickly and demand weakening in key export markets.
From a year earlier, factory output fell 12.6 percent, the Economic Development Board said.
"The poor October manufacturing data marks a bad start for the fourth-quarter gross domestic product for Singapore, and manufacturing is likely to continue reprising its role as the main drag on growth in that quarter," said Alvin Liew at Standard Chartered.
"The risk to our full-year 2008 GDP of 3 percent is clearly on the downside due to the manufacturing outlook. This should be negative for the Singapore dollar."
Singapore slipped into recession after the economy contracted in for two consecutive quarters -- the second and the third -- a common definition for recession.
The central bank, which sets monetary policy by managing the Singapore dollar against a secret basket of currencies, eased policy in October to a neutral bias for the dollar, to head off a financial storm that has pushed the economy into recession.
The Singapore dollar
The central bank says it has no plans to change policy before a review scheduled in April, though economists think it still might loosen policy before then as growth weakens and inflation cools.
The government, which is trying to diversify away from manufacturing into service industries such as finance and tourism, has said the economy could contract next year and is planning an expansionary budget in January to give it a boost.
"The good news is that the government is responding reasonably aggressively but sadly it can do little to avoid the recession continuing for a few months yet," said Robert Prior-Wandesforde, economist at HSBC.
The monthly manufacturing data follows a better-than-expected rise of 7 percent in September when drug output jumped. Drugs production is volatile, but economists say demand for pricier drugs has weakened as consumers cut medical spending.
"Pharmaceuticals explain much of the collapse in production...it is worth stressing that the most worrying aspect of recent Singapore data has been signs of weakness in services," added Prior-Wandesforde.
Electronics, which account for about a third of output, fell 14 percent in October from a year ago. Drug production, which accounts for about a fifth of the total, slumped 31.2 percent.
- wong chee tat :)
Sunday, November 23, 2008
Project Status
To continue the algorithm that I stopped some weeks ago due to preparation for the upcoming exam.
- wong chee tat :)
- wong chee tat :)
Friday, November 21, 2008
Sutra of the Master of Healing
The Sutra of the Master of Healing
(Bhaisajayaguru-Vaidurya-Prabhasa Tathagata)
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.
- wong chee tat :)
(Bhaisajayaguru-Vaidurya-Prabhasa Tathagata)
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.
- wong chee tat :)
The Sutra of Forty-Two Chapters
The Sutra of Forty-Two Chapters
from Zen for Americans by Soyen Shaku. Translated by D.T. Suzuki Copyright 1906 by Open Court Publishing Company reprinted by Barnes & Noble
Having attained Buddhahood, the World-honored One thought thus: "To be free from the passions and to be calm, this is the most excellent Way.".
He was absorbed in Great Meditation, subdued all evil ones, and in Deer Park caused to revolve the Wheel of Dharma, which was the Fourfold Truth and converted the five Bhikshus, Kaudinya, etc., introducing them to attain Enlightenment.
Again, there were other Bhikshus who implored the Buddha to remove their doubts which they had concerning his doctrine. The World-honored One illumined all their minds through his authoritative teachings. The Bhikshus, joining their hands and reverentially bowing, followed his august instructions.
1. The Buddha said, "Those who leave their parents, go out of the home, understand the mind, reach the source and comprehend the immaterial, are called Çramana.
"Those who observe the two hundred and fifty precepts of morality, who are pure and spotless in their behavior, and who exert themselves for the attainment of the four fruits of saintship are called Arhats.
"The Arhat is able to fly through space and assume different forms; his life is eternal, and there are times when he causes heaven and earth to quake.
"Next is the Anâgâmin. At the end of his life, the spirit of the Anâgâmin ascends to the nineteenth heaven and obtains Arhatship.
"Next is the Skridâgâmin. The Skridâgâmin ascends to the heavens [after his death], comes back to the earth once more and then attains Arhatship.
"Next is the Srotaâpanna. The Srotaâpanna dies seven times and is born seven times, when he finally attains Arhatship.
"By the severance of the passions is meant that like limbs severed they are never again made use of."
2. The Buddha said: "The homeless Çramana cuts off the passions, frees himself of attachments, understands the source of his own mind, penetrates the deepest doctrine of Buddha and comprehends the Dharma which is immaterial. He has no prejudice in his heart, he has nothing to hanker after. He is not hampered by the thought of the Way, nor is he entangled in karma. No prejudice, no compulsion, no discipline, no enlightenment, and no going up through the grades, and yet in possession of all honors in itself -- this is called the Way."
3. The Buddha said, ?Those who shaving their heads and faces become Çramanas and who receive instruction in the Way, should surrender all worldly possessions and be contended with whatever they obtain by begging. One meal a day and one lodging under a tree, and neither should be repeated. For what makes one stupid and irrational is attachments and the passions."
4. The Buddha said: "There are ten things considered good by all beings, and ten things evil. What are they? Three of them depend upon the body, four upon the mouth and three upon thought.
"Three evil deeds depending upon the body are: killing, stealing and committing adultery. The four depending upon the mouth are: slandering cursing, lying and flattery. The three depending upon thought are: envy, anger and infatuation. All these things are against the Holy Way and therefore they are evil.
When these evils are not done, there are ten good deeds."
5. The Buddha said: "If a man who has committed many a misdemeanor does not repent and cleanse his heart of the evil, retribution will come upon his person as sure as the streams run into the ocean which becomes ever deeper and wider
"If a man who has committed a misdemeanor come to the knowledge of it, reform himself and practice goodness, the force of retribution will gradually exhaust itself as a disease gradually loses its baneful influence when the patient perspires."
6. The Buddha said, "When an evil-doer, seeing you practise goodness, comes and maliciously insults you, you should patiently endure it and not feel angry with him, for the evil-doer is insulting himself by trying to insult you." 7. The Buddha said: "Once a man came unto me and denounced me on account of my observing the way and practising great loving-kindness. But I kept silent and did not answer him. The denunciation ceased. I then asked him 'If you bring a present to your neighbor and he accepts it not, does the present come back to you?' The man replied, 'It will.' I said,'You denounce me now, but as I accept it not, you must take the wrong deed back on your own person. I is like echo succeeding sound, it is like shadow following object; you never escape the effect of your own evil deeds. Be therefore mindful, and cease from doing evil.'"
8. The Buddha said: "Evil-doers who denounce the wise resemble a person who spits against the sky; the spittle will never reach the sky, but comes down on himself. Evil-doers again resemble a man who stirs the dust against the wind; the dust is never raised without doing him injury. Thus the wise will never be hurt, but the curse is sure to destroy the evil-doers themselves." 9. The Buddha said: ?If you endeavor to embrace the Way through much learning, the Way will not be understood. If you observe the Way with simplicity of heart, great indeed is this Way.? 10. The Buddha said: ?Those who rejoice in seeing others observe the way will obtain great blessing.? A Çramana asked the Buddha, ?Would this blessing ever be destroyed?? The Buddha said, ?It is like a lighted torch whose flame can be distributed to ever so many other torches which people may bring along; and therewith they will cook food and dispel darkness while the original torch itself remains burning ever the same. It is even so with the bliss of the Way.? 11. The Buddha said: ?It is better to feed one good man that to feed one hundred bad men. It is better to feed one who observes the five precepts of Buddha than to feed one thousand good men. It is better to feed one Srotaâpana than to feed ten thousands of those who observe the five precepts of Buddha. It is better to feed one Skridâgâmin than to feed one million of Srotaâpannas. It is better to feed one Anâgâmin than to feed ten millions of Skridâgâmins. It is better to feed one Arhat than to feed one hundred millions of Anâgâmins. It is better to feed one Pratyekabuddha than to feed one billion of Arhats. It is better to feed one of the Buddhas, either of the present or of the past, or of the future, than to feed ten billions of Pratyekabuddhas. It is better to feed one who is above knowledge, onesidedness, discipline and enlightenment than to feed one hundred billions of Buddhas of the past, present, or future.". 12. There are twenty difficult things to attain [or to accomplish] in this world:
* 1. It is difficult for the poor to practise charity;
* 2. It is difficult for the strong and rich to observe the Way;
* 3. It is difficult to disregard life and go to certain death;
* 4. It is only a favored few that get acquainted with a Buddhist sutra;
* 5. It is by rare opportunity that a person is born in the age of Buddha;
* 6. It is difficult to conquer the passions, to suppress selfish desires;
* 7. It is difficult not to hanker after that which is agreeable;
* 8. It is difficult not to get into a passion when slighted;
* 9. It is difficult not to abuse one?s authority;
* 10. It is difficult to be even-minded and simple-hearted in all one?s dealings with others;
* 11. It is difficult to be thorough in learning and exhaustive in investigation;
* 12. It is difficult to subdue selfish pride;
* 13. It is difficult not to feel contempt toward the unlearned;
* 14. It is difficult to be one in knowledge and practice;
* 15. It is difficult not to express an opinion about others;
* 16. It is by rare opportunity that one is introduced to a true spiritual teacher;
* 17. It is difficult to gain an insight into the nature of being and to practise the Way;
* 18. It is difficult to follow the steps of a savior;
* 19. It is difficult to be always the master of oneself;
* 20. It is difficult to understand thoroughly the Ways of Buddha.
13. A monk asked the Buddha: ?Under what conditions is it possible to come to the knowledge of the past and to understand the most supreme Way?? The Buddha said: ?Those who are pure in heart and single in purpose are able to understand the most supreme Way. It is like polishing a mirror, which becomes bright when the dust is removed. Remove your passions and have no hankering, and the past will be revealed unto you.?
14. A monk asked the Buddha, ?What is good, and what is great?? The Buddha answered: ?Good is to practise the Way and to follow the truth. Great is the heart that is in accord with the Way.? 15. A monk asked the Buddha: ?What is most powerful, and what is most illuminating?? The Buddha said: ?Meekness is most powerful, for it harbors no evil thoughts, and moreover, it is restful and full of strength. As it is free from evils, it is sure to be honored by all.
?The most illuminating is a mind which is thoroughly cleansed of dirt, and which, remaining pure, retains no blemishes. From the time when there was yet no heaven and earth till the present day, there is nothing in the ten quarters which is not seen, or known, or heard by such a mind, for it has gained all-knowledge, and for that reason it is called ?illuminating.??
16. The Buddha said, ?Those who have passions are never able to perceive the Way; for it is like stirring up clear water with hands; people may come there wishing to find a reflection of their faces, which, however, they will never see. A mind troubled and vexed with the passions is impure, and on that account it never sees the Way. O monks, do away with passions. When the dirt of passion is removed the Way will manifest itself.? 17. The Buddha said: ?Seeing the Way is like going into a dark room with a torch; the darkness instantly departs, while the light alone remains. When the Way is attained and the truth is seen, ignorance vanishes and enlightenment abides forever.? 18. The Buddha said, ?My doctrine is to think the thought that is unthinkable, to practice the deed that is not-doing, to speak the speech that is inexpressible, and to be trained in the discipline that is beyond discipline. Those who understand this are near, those who are confused are far. The way is beyond words and expressions, is bound by nothing earthly. Lose sight of it to an inch, or miss it for a moment, and we are away from it forevermore.? 19. The Buddha said: ?Look up to heaven and down on earth, and they will remind you of their impermanency. Look about the world, and it will remind you of its impermanency. But when you gain spiritual enlightenment, you shall then find wisdom. The knowledge thus attained leads you anon to the Way.? 20. The Buddha said, ?You should think of the four elements of which the body is composed. Each of them has its own name, and there is no such thing there known as ego. As there is really no ego, it is like unto a mirage.? 21. The Buddha said: ?Moved by their selfish desires, people seek after fame and glory. But when they have acquired it, they are already stricken in years. If you hanker after worldly fame and practise not the Way, your labors are wrongfully applied and your energy is wasted. It is like unto burning an incense stick. However much its pleasing odor be admired, the fire that consumes is steadily burning up the stick.? 22. The Buddha said: ?People cleave to their worldly possessions and selfish passions so blindly as to sacrifice their own lives for them. They are like a child who tries to eat a little honey smeared on the edge of a knife. The amount is by no means sufficient to appease his appetite, but he runs the risk of wounding his tongue.?
23. The Buddha said: ?Men are tied up to their families and possessions more helplessly than in a prison. There is an occasion for the prisoner to be released, but householders entertain no desire to be relieved from the ties of family. When a man?s passion is aroused nothing prevents him from ruining himself. Even into the maws of a tiger will he jump. Those who are drowned in the filth of passion are called ignorant. Those who overcome it are saintly Arhats.? 24. The Buddha said: ?There is nothing like lust. Lust may be said to be the most powerful passion. Fortunately, we have but one thing which is more powerful. If the thirst for truth were weaker than passion, how many of us in the world would be able to follow the way of righteousness?? 25. The Buddha said: ?Men who are addicted to the passions are like the torch-carrier running against the wind; his hands are sure to be burned.? 26. The Lord of Heaven offered a beautiful fairy to the Buddha, desiring to tempt him to the evil path. But the Buddha said, ?Be gone. What use have I for the leather bag filled with filth which you have brought to me?? Then, the god reverently bowed and asked the Buddha about the essence of the Way, in which having been instructed by the Buddha, it is said, he attained the Srotaâpanna-fruit. 27. The Buddha said: ?Those who are following the Way should behave like a piece of timber which is drifting along a stream. If the log is neither held by the banks, nor seized by men, nor obstructed by the gods, nor kept in the whirlpool, nor itself goes to decay, I assure you that this log will finally reach the ocean. If monks walking on the Way are neither tempted by the passions, nor led astray by some evil influences, but steadily pursue their course for Nirvâna, I assure you that these monks will finally attain enlightenment.? 28. The Buddha said: ?Rely not upon you own will. Your own will is not trustworthy. Guard yourselves against sensualism, for it surely leads to the path of evil. Your own will becomes trustworthy only when you have attained Arhatship.? 29. The Buddha said: ?O monks, you should not see women. [If you should have to see them], refrain from talking to them. [If you should have to talk], you should reflect in a right spirit, ?I am now a homeless mendicant. In the world of sin, I must behave myself like unto the lotus flower whose purity is not defiled by the mud. Old ones I will treat as my mother; elderly ones as elder sisters; younger ones as younger sisters; and little ones as daughters.? And in all this you should harbor no evil thoughts, but think of salvation. 30. The Buddha said: ?Those who walk in the way should avoid sensualism as those who carry hay would avoid coming near the fire.? 31. The Buddha said: ?There was once a man who, being in despair over his inability to control his passions, wished to mutilate himself. The Buddha said to him ?Better destroy your evil thoughts than to do harm to your own person. The mind is lord. When the lord himself is calmed the servants will of themselves be yielding. If your mind is not cleansed of evil passions, what avails it to mutilate yourself???
Thereupon the Buddha recited the gâthâ:
?Passions grow from the will.
The will grows from thought and imagination.
When both are calmed,
There is neither sensualism nor transmigration.?
The Buddha said this gâthâ was taught before by Kâshyapabuddha.
32. The Buddha said: ?From the passions arise worry, and from worry arises fear. Away with the passions, and no fear, no worry.? 33. The Buddha said: ?Those who follow the way are like unto warriors who fight singlehanded with a multitude of foes. They may all go out of the fort in full armor; but among them are some who are faint-hearted, and some who go halfway and beat a retreat, and some who are killed in the affray and some who come home victorious. O monks, if you desire to attain enlightenment, you should steadily walk in your Way, with a resolute heart, with courage, and should be fearless in whatever environment you may happen to be, and destroy every evil influence that you may come across; for thus you shall reach the goal.? 34. One night a monk was reciting a sutra bequeathed by Kâshyapabuddha. His tone was so mournful, and his voice so fainting, as if he were doing out of existence. The Buddha asked the monk, ?What was your occupation before you became a homeless monk?? Said the monk, ?I was very fond of playing the guitar.? The Buddha said, ?How did you find it when the strings were too loose?? Said the monk, ?No sound is possible.? ?How when the strings were too tight?? ?They crack.? ?How when they were neither too tight nor too loose?? ?Every note sounds in its proper tone.? The Buddha then said to the monk, ?Religious discipline is also like playing the guitar. When the mind is properly adjusted and quietly applied, the Way is attainable; but when you are too fervently bent on it, your body grows tired; and when your body is tired, your spirit becomes weary; when your spirit is weary, your discipline will relax; and with the relaxation of discipline there follows many an evil. Therefore be calm and pure, and the Way will be gained. 35. The Buddha said: ?When a man makes utensils out of a metal which has been thoroughly cleansed of dross, the utensils will be excellent. You monks, who wish to follow the Way, make your own hearts clean from the dirt of evil passion, and your conduct will be unimpeachable.? 36. The Buddha said: ?Even if one escapes from the evil creations, it is one?s rare fortune to be born a human being. Even if one be born as human, it is one?s rare fortune to be born as a man and not a woman. Even if one be born a man, it is one?s rare fortune to be perfect in all the six sense. Even if he be perfect in all the six senses, it is his rare fortune to be born in the middle kingdom, it is his rare fortune to be born in the time of a Buddha. Even if he be born in the time of a Buddha, it is his rare fortune to see the enlightened. Even if he be able to see the enlightened, it is his rare fortune to have his heart awakened in faith. Even if he awakens the heart of intelligence, it is his rare fortune to realize a spiritual state which is above discipline and attainment.? 37. The Buddha said, ?O children of Buddha! You are away from me ever so many thousand miles, but if you remember and think of my precepts, you shall surely gain the fruit of enlightenment. You may, standing by my side, see me alway, but if you observe not my precepts, you shall never gain enlightenment.? 38. The Buddha asked a monk, ?How do you measure the length of a man?s life?? The monk answered, ?By days.? The Buddha said, ?You do not understand the Way.?
The Buddha asked another monk, ?How do you measure the length of a man?s life?? The monk answered, ?By the time that passes during a meal.? The Buddha said, ?You do not understand the Way.?
The Buddha asked a third monk, ?How do you measure the length of a man?s life?? The monk answered, ?By the breath.? The Buddha said, ?Very well, you know the Way.?
39. The Buddha said, ?Those who study the doctrine of the Buddhas will do well to believe and observe all that is taught by them. It is like unto honey; it is sweet within, it is sweet without, it is sweet throughout; so is the Buddhas? teaching.? 40. The Buddha said: ?O monks, you must not walk on the Way as the ox that is attached to the wheel. His body moves, but his heart is not willing. But when your hearts are in accord with the Way, there is no need of troubling yourselves about your outward demeanor.? 41. The Buddha said: ?Those who practise the Way might well follow the example of an ox that marches through the deep mire carrying a heavy load. He is tired, but his steady gaze, looking forward, will never relax until he come out of the mire, and it is only then that he takes a respite. O monks, remember that passions and sins are more than the filthy mire, and that you can escape misery only by earnestly and steadily thinking of the Way.?
42. The Buddha said: ?I consider the dignities of kings and lords as a particle of dust that floats in the sunbeam. I consider the treasure of precious metals and stones as bricks and pebbles. I consider the gaudy dress of silks and brocades as a worn-out rag. I consider this universe as small as the holila (?) fruit. I consider the lake of Anavatapta as a drop of oil with which one smears the feet. I consider the various methods of salvation taught by the Buddhas as a treasure created by the imagination. I consider the transcendental doctrine of Buddhism as precious metal or priceless fabric seen in a dream. I consider the teaching of Buddhas as a flower before my eyes. I consider the practice of Dhayâna as a pillar supporting the Mount Sumeru. I consider Nirvâna as awakening from a day dream or nightmare. I consider the struggle between the heterodox and orthodox as the antics of the six [mythical] dragons. I consider the doctrine of sameness as the absolute ground of reality. I consider all the religious works done for universal salvation as like the plants in the four seasons.?
May all beings attain Perfect Peace!
- 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
Having attained Buddhahood, the World-honored One thought thus: "To be free from the passions and to be calm, this is the most excellent Way.".
He was absorbed in Great Meditation, subdued all evil ones, and in Deer Park caused to revolve the Wheel of Dharma, which was the Fourfold Truth and converted the five Bhikshus, Kaudinya, etc., introducing them to attain Enlightenment.
Again, there were other Bhikshus who implored the Buddha to remove their doubts which they had concerning his doctrine. The World-honored One illumined all their minds through his authoritative teachings. The Bhikshus, joining their hands and reverentially bowing, followed his august instructions.
1. The Buddha said, "Those who leave their parents, go out of the home, understand the mind, reach the source and comprehend the immaterial, are called Çramana.
"Those who observe the two hundred and fifty precepts of morality, who are pure and spotless in their behavior, and who exert themselves for the attainment of the four fruits of saintship are called Arhats.
"The Arhat is able to fly through space and assume different forms; his life is eternal, and there are times when he causes heaven and earth to quake.
"Next is the Anâgâmin. At the end of his life, the spirit of the Anâgâmin ascends to the nineteenth heaven and obtains Arhatship.
"Next is the Skridâgâmin. The Skridâgâmin ascends to the heavens [after his death], comes back to the earth once more and then attains Arhatship.
"Next is the Srotaâpanna. The Srotaâpanna dies seven times and is born seven times, when he finally attains Arhatship.
"By the severance of the passions is meant that like limbs severed they are never again made use of."
2. The Buddha said: "The homeless Çramana cuts off the passions, frees himself of attachments, understands the source of his own mind, penetrates the deepest doctrine of Buddha and comprehends the Dharma which is immaterial. He has no prejudice in his heart, he has nothing to hanker after. He is not hampered by the thought of the Way, nor is he entangled in karma. No prejudice, no compulsion, no discipline, no enlightenment, and no going up through the grades, and yet in possession of all honors in itself -- this is called the Way."
3. The Buddha said, ?Those who shaving their heads and faces become Çramanas and who receive instruction in the Way, should surrender all worldly possessions and be contended with whatever they obtain by begging. One meal a day and one lodging under a tree, and neither should be repeated. For what makes one stupid and irrational is attachments and the passions."
4. The Buddha said: "There are ten things considered good by all beings, and ten things evil. What are they? Three of them depend upon the body, four upon the mouth and three upon thought.
"Three evil deeds depending upon the body are: killing, stealing and committing adultery. The four depending upon the mouth are: slandering cursing, lying and flattery. The three depending upon thought are: envy, anger and infatuation. All these things are against the Holy Way and therefore they are evil.
When these evils are not done, there are ten good deeds."
5. The Buddha said: "If a man who has committed many a misdemeanor does not repent and cleanse his heart of the evil, retribution will come upon his person as sure as the streams run into the ocean which becomes ever deeper and wider
"If a man who has committed a misdemeanor come to the knowledge of it, reform himself and practice goodness, the force of retribution will gradually exhaust itself as a disease gradually loses its baneful influence when the patient perspires."
6. The Buddha said, "When an evil-doer, seeing you practise goodness, comes and maliciously insults you, you should patiently endure it and not feel angry with him, for the evil-doer is insulting himself by trying to insult you." 7. The Buddha said: "Once a man came unto me and denounced me on account of my observing the way and practising great loving-kindness. But I kept silent and did not answer him. The denunciation ceased. I then asked him 'If you bring a present to your neighbor and he accepts it not, does the present come back to you?' The man replied, 'It will.' I said,'You denounce me now, but as I accept it not, you must take the wrong deed back on your own person. I is like echo succeeding sound, it is like shadow following object; you never escape the effect of your own evil deeds. Be therefore mindful, and cease from doing evil.'"
8. The Buddha said: "Evil-doers who denounce the wise resemble a person who spits against the sky; the spittle will never reach the sky, but comes down on himself. Evil-doers again resemble a man who stirs the dust against the wind; the dust is never raised without doing him injury. Thus the wise will never be hurt, but the curse is sure to destroy the evil-doers themselves." 9. The Buddha said: ?If you endeavor to embrace the Way through much learning, the Way will not be understood. If you observe the Way with simplicity of heart, great indeed is this Way.? 10. The Buddha said: ?Those who rejoice in seeing others observe the way will obtain great blessing.? A Çramana asked the Buddha, ?Would this blessing ever be destroyed?? The Buddha said, ?It is like a lighted torch whose flame can be distributed to ever so many other torches which people may bring along; and therewith they will cook food and dispel darkness while the original torch itself remains burning ever the same. It is even so with the bliss of the Way.? 11. The Buddha said: ?It is better to feed one good man that to feed one hundred bad men. It is better to feed one who observes the five precepts of Buddha than to feed one thousand good men. It is better to feed one Srotaâpana than to feed ten thousands of those who observe the five precepts of Buddha. It is better to feed one Skridâgâmin than to feed one million of Srotaâpannas. It is better to feed one Anâgâmin than to feed ten millions of Skridâgâmins. It is better to feed one Arhat than to feed one hundred millions of Anâgâmins. It is better to feed one Pratyekabuddha than to feed one billion of Arhats. It is better to feed one of the Buddhas, either of the present or of the past, or of the future, than to feed ten billions of Pratyekabuddhas. It is better to feed one who is above knowledge, onesidedness, discipline and enlightenment than to feed one hundred billions of Buddhas of the past, present, or future.". 12. There are twenty difficult things to attain [or to accomplish] in this world:
* 1. It is difficult for the poor to practise charity;
* 2. It is difficult for the strong and rich to observe the Way;
* 3. It is difficult to disregard life and go to certain death;
* 4. It is only a favored few that get acquainted with a Buddhist sutra;
* 5. It is by rare opportunity that a person is born in the age of Buddha;
* 6. It is difficult to conquer the passions, to suppress selfish desires;
* 7. It is difficult not to hanker after that which is agreeable;
* 8. It is difficult not to get into a passion when slighted;
* 9. It is difficult not to abuse one?s authority;
* 10. It is difficult to be even-minded and simple-hearted in all one?s dealings with others;
* 11. It is difficult to be thorough in learning and exhaustive in investigation;
* 12. It is difficult to subdue selfish pride;
* 13. It is difficult not to feel contempt toward the unlearned;
* 14. It is difficult to be one in knowledge and practice;
* 15. It is difficult not to express an opinion about others;
* 16. It is by rare opportunity that one is introduced to a true spiritual teacher;
* 17. It is difficult to gain an insight into the nature of being and to practise the Way;
* 18. It is difficult to follow the steps of a savior;
* 19. It is difficult to be always the master of oneself;
* 20. It is difficult to understand thoroughly the Ways of Buddha.
13. A monk asked the Buddha: ?Under what conditions is it possible to come to the knowledge of the past and to understand the most supreme Way?? The Buddha said: ?Those who are pure in heart and single in purpose are able to understand the most supreme Way. It is like polishing a mirror, which becomes bright when the dust is removed. Remove your passions and have no hankering, and the past will be revealed unto you.?
14. A monk asked the Buddha, ?What is good, and what is great?? The Buddha answered: ?Good is to practise the Way and to follow the truth. Great is the heart that is in accord with the Way.? 15. A monk asked the Buddha: ?What is most powerful, and what is most illuminating?? The Buddha said: ?Meekness is most powerful, for it harbors no evil thoughts, and moreover, it is restful and full of strength. As it is free from evils, it is sure to be honored by all.
?The most illuminating is a mind which is thoroughly cleansed of dirt, and which, remaining pure, retains no blemishes. From the time when there was yet no heaven and earth till the present day, there is nothing in the ten quarters which is not seen, or known, or heard by such a mind, for it has gained all-knowledge, and for that reason it is called ?illuminating.??
16. The Buddha said, ?Those who have passions are never able to perceive the Way; for it is like stirring up clear water with hands; people may come there wishing to find a reflection of their faces, which, however, they will never see. A mind troubled and vexed with the passions is impure, and on that account it never sees the Way. O monks, do away with passions. When the dirt of passion is removed the Way will manifest itself.? 17. The Buddha said: ?Seeing the Way is like going into a dark room with a torch; the darkness instantly departs, while the light alone remains. When the Way is attained and the truth is seen, ignorance vanishes and enlightenment abides forever.? 18. The Buddha said, ?My doctrine is to think the thought that is unthinkable, to practice the deed that is not-doing, to speak the speech that is inexpressible, and to be trained in the discipline that is beyond discipline. Those who understand this are near, those who are confused are far. The way is beyond words and expressions, is bound by nothing earthly. Lose sight of it to an inch, or miss it for a moment, and we are away from it forevermore.? 19. The Buddha said: ?Look up to heaven and down on earth, and they will remind you of their impermanency. Look about the world, and it will remind you of its impermanency. But when you gain spiritual enlightenment, you shall then find wisdom. The knowledge thus attained leads you anon to the Way.? 20. The Buddha said, ?You should think of the four elements of which the body is composed. Each of them has its own name, and there is no such thing there known as ego. As there is really no ego, it is like unto a mirage.? 21. The Buddha said: ?Moved by their selfish desires, people seek after fame and glory. But when they have acquired it, they are already stricken in years. If you hanker after worldly fame and practise not the Way, your labors are wrongfully applied and your energy is wasted. It is like unto burning an incense stick. However much its pleasing odor be admired, the fire that consumes is steadily burning up the stick.? 22. The Buddha said: ?People cleave to their worldly possessions and selfish passions so blindly as to sacrifice their own lives for them. They are like a child who tries to eat a little honey smeared on the edge of a knife. The amount is by no means sufficient to appease his appetite, but he runs the risk of wounding his tongue.?
23. The Buddha said: ?Men are tied up to their families and possessions more helplessly than in a prison. There is an occasion for the prisoner to be released, but householders entertain no desire to be relieved from the ties of family. When a man?s passion is aroused nothing prevents him from ruining himself. Even into the maws of a tiger will he jump. Those who are drowned in the filth of passion are called ignorant. Those who overcome it are saintly Arhats.? 24. The Buddha said: ?There is nothing like lust. Lust may be said to be the most powerful passion. Fortunately, we have but one thing which is more powerful. If the thirst for truth were weaker than passion, how many of us in the world would be able to follow the way of righteousness?? 25. The Buddha said: ?Men who are addicted to the passions are like the torch-carrier running against the wind; his hands are sure to be burned.? 26. The Lord of Heaven offered a beautiful fairy to the Buddha, desiring to tempt him to the evil path. But the Buddha said, ?Be gone. What use have I for the leather bag filled with filth which you have brought to me?? Then, the god reverently bowed and asked the Buddha about the essence of the Way, in which having been instructed by the Buddha, it is said, he attained the Srotaâpanna-fruit. 27. The Buddha said: ?Those who are following the Way should behave like a piece of timber which is drifting along a stream. If the log is neither held by the banks, nor seized by men, nor obstructed by the gods, nor kept in the whirlpool, nor itself goes to decay, I assure you that this log will finally reach the ocean. If monks walking on the Way are neither tempted by the passions, nor led astray by some evil influences, but steadily pursue their course for Nirvâna, I assure you that these monks will finally attain enlightenment.? 28. The Buddha said: ?Rely not upon you own will. Your own will is not trustworthy. Guard yourselves against sensualism, for it surely leads to the path of evil. Your own will becomes trustworthy only when you have attained Arhatship.? 29. The Buddha said: ?O monks, you should not see women. [If you should have to see them], refrain from talking to them. [If you should have to talk], you should reflect in a right spirit, ?I am now a homeless mendicant. In the world of sin, I must behave myself like unto the lotus flower whose purity is not defiled by the mud. Old ones I will treat as my mother; elderly ones as elder sisters; younger ones as younger sisters; and little ones as daughters.? And in all this you should harbor no evil thoughts, but think of salvation. 30. The Buddha said: ?Those who walk in the way should avoid sensualism as those who carry hay would avoid coming near the fire.? 31. The Buddha said: ?There was once a man who, being in despair over his inability to control his passions, wished to mutilate himself. The Buddha said to him ?Better destroy your evil thoughts than to do harm to your own person. The mind is lord. When the lord himself is calmed the servants will of themselves be yielding. If your mind is not cleansed of evil passions, what avails it to mutilate yourself???
Thereupon the Buddha recited the gâthâ:
?Passions grow from the will.
The will grows from thought and imagination.
When both are calmed,
There is neither sensualism nor transmigration.?
The Buddha said this gâthâ was taught before by Kâshyapabuddha.
32. The Buddha said: ?From the passions arise worry, and from worry arises fear. Away with the passions, and no fear, no worry.? 33. The Buddha said: ?Those who follow the way are like unto warriors who fight singlehanded with a multitude of foes. They may all go out of the fort in full armor; but among them are some who are faint-hearted, and some who go halfway and beat a retreat, and some who are killed in the affray and some who come home victorious. O monks, if you desire to attain enlightenment, you should steadily walk in your Way, with a resolute heart, with courage, and should be fearless in whatever environment you may happen to be, and destroy every evil influence that you may come across; for thus you shall reach the goal.? 34. One night a monk was reciting a sutra bequeathed by Kâshyapabuddha. His tone was so mournful, and his voice so fainting, as if he were doing out of existence. The Buddha asked the monk, ?What was your occupation before you became a homeless monk?? Said the monk, ?I was very fond of playing the guitar.? The Buddha said, ?How did you find it when the strings were too loose?? Said the monk, ?No sound is possible.? ?How when the strings were too tight?? ?They crack.? ?How when they were neither too tight nor too loose?? ?Every note sounds in its proper tone.? The Buddha then said to the monk, ?Religious discipline is also like playing the guitar. When the mind is properly adjusted and quietly applied, the Way is attainable; but when you are too fervently bent on it, your body grows tired; and when your body is tired, your spirit becomes weary; when your spirit is weary, your discipline will relax; and with the relaxation of discipline there follows many an evil. Therefore be calm and pure, and the Way will be gained. 35. The Buddha said: ?When a man makes utensils out of a metal which has been thoroughly cleansed of dross, the utensils will be excellent. You monks, who wish to follow the Way, make your own hearts clean from the dirt of evil passion, and your conduct will be unimpeachable.? 36. The Buddha said: ?Even if one escapes from the evil creations, it is one?s rare fortune to be born a human being. Even if one be born as human, it is one?s rare fortune to be born as a man and not a woman. Even if one be born a man, it is one?s rare fortune to be perfect in all the six sense. Even if he be perfect in all the six senses, it is his rare fortune to be born in the middle kingdom, it is his rare fortune to be born in the time of a Buddha. Even if he be born in the time of a Buddha, it is his rare fortune to see the enlightened. Even if he be able to see the enlightened, it is his rare fortune to have his heart awakened in faith. Even if he awakens the heart of intelligence, it is his rare fortune to realize a spiritual state which is above discipline and attainment.? 37. The Buddha said, ?O children of Buddha! You are away from me ever so many thousand miles, but if you remember and think of my precepts, you shall surely gain the fruit of enlightenment. You may, standing by my side, see me alway, but if you observe not my precepts, you shall never gain enlightenment.? 38. The Buddha asked a monk, ?How do you measure the length of a man?s life?? The monk answered, ?By days.? The Buddha said, ?You do not understand the Way.?
The Buddha asked another monk, ?How do you measure the length of a man?s life?? The monk answered, ?By the time that passes during a meal.? The Buddha said, ?You do not understand the Way.?
The Buddha asked a third monk, ?How do you measure the length of a man?s life?? The monk answered, ?By the breath.? The Buddha said, ?Very well, you know the Way.?
39. The Buddha said, ?Those who study the doctrine of the Buddhas will do well to believe and observe all that is taught by them. It is like unto honey; it is sweet within, it is sweet without, it is sweet throughout; so is the Buddhas? teaching.? 40. The Buddha said: ?O monks, you must not walk on the Way as the ox that is attached to the wheel. His body moves, but his heart is not willing. But when your hearts are in accord with the Way, there is no need of troubling yourselves about your outward demeanor.? 41. The Buddha said: ?Those who practise the Way might well follow the example of an ox that marches through the deep mire carrying a heavy load. He is tired, but his steady gaze, looking forward, will never relax until he come out of the mire, and it is only then that he takes a respite. O monks, remember that passions and sins are more than the filthy mire, and that you can escape misery only by earnestly and steadily thinking of the Way.?
42. The Buddha said: ?I consider the dignities of kings and lords as a particle of dust that floats in the sunbeam. I consider the treasure of precious metals and stones as bricks and pebbles. I consider the gaudy dress of silks and brocades as a worn-out rag. I consider this universe as small as the holila (?) fruit. I consider the lake of Anavatapta as a drop of oil with which one smears the feet. I consider the various methods of salvation taught by the Buddhas as a treasure created by the imagination. I consider the transcendental doctrine of Buddhism as precious metal or priceless fabric seen in a dream. I consider the teaching of Buddhas as a flower before my eyes. I consider the practice of Dhayâna as a pillar supporting the Mount Sumeru. I consider Nirvâna as awakening from a day dream or nightmare. I consider the struggle between the heterodox and orthodox as the antics of the six [mythical] dragons. I consider the doctrine of sameness as the absolute ground of reality. I consider all the religious works done for universal salvation as like the plants in the four seasons.?
May all beings attain Perfect Peace!
- wong chee tat :)
Thursday, November 20, 2008
Nielsen survey shows consumer confidence in Singapore at all—time low
Nielsen survey shows consumer confidence in Singapore at all—time low
Channel NewsAsia - Thursday, November 20SINGAPORE: Consumer confidence in Singapore has fallen to an all—time low, according to a Nielsen survey.
The survey showed that consumer confidence fell 10 points to 92 points amid the global financial crisis.
This is the second double—digit decline this year.
Last year, consumer confidence was at its peak of 114 points.
Held twice yearly, the latest Nielsen Global Consumer Confidence polled over 26,000 people in 52 countries between September 23 and October 6.
Singapore now ranks 14th in the world in terms of overall consumer sentiment and 8th in Asia Pacific.
Findings showed that one—third of Singaporeans have started feeling the heat of the economic downturn [and here], even before the government announced that the country was in a technical recession.
Conversely, Singapore also has one of the lowest proportions of consumers who think that the domestic economy is already in recession.
The survey showed that seven in 10 Singaporeans will be more cautious with spending during this period.
To cope with the tougher times, Singaporeans are spending less on clothing, tech gadgets, out—of—home entertainment while saving on gas and electricity.
Nearly half of the Singaporeans polled said they will switch to cheaper grocery brands and cut down on holiday breaks.
The only countries which recorded marginal increases in consumer confidence were Brazil, the Philippines, New Zealand, China [also here], Venezuela, Thailand and South Africa.
— CNA/yt
- wong chee tat :)
[Not related to CNA, in case you may be wondering]
Channel NewsAsia - Thursday, November 20SINGAPORE: Consumer confidence in Singapore has fallen to an all—time low, according to a Nielsen survey.
The survey showed that consumer confidence fell 10 points to 92 points amid the global financial crisis.
This is the second double—digit decline this year.
Last year, consumer confidence was at its peak of 114 points.
Held twice yearly, the latest Nielsen Global Consumer Confidence polled over 26,000 people in 52 countries between September 23 and October 6.
Singapore now ranks 14th in the world in terms of overall consumer sentiment and 8th in Asia Pacific.
Findings showed that one—third of Singaporeans have started feeling the heat of the economic downturn [and here], even before the government announced that the country was in a technical recession.
Conversely, Singapore also has one of the lowest proportions of consumers who think that the domestic economy is already in recession.
The survey showed that seven in 10 Singaporeans will be more cautious with spending during this period.
To cope with the tougher times, Singaporeans are spending less on clothing, tech gadgets, out—of—home entertainment while saving on gas and electricity.
Nearly half of the Singaporeans polled said they will switch to cheaper grocery brands and cut down on holiday breaks.
The only countries which recorded marginal increases in consumer confidence were Brazil, the Philippines, New Zealand, China [also here], Venezuela, Thailand and South Africa.
— CNA/yt
- wong chee tat :)
[Not related to CNA, in case you may be wondering]
Wednesday, November 19, 2008
Prajna Paramita Heart Sutra in Sanskrit
Avalokiteshvara Bodhisattva, practicing deep prajna paramita,
clearly saw that all five skandhas are empty, transforming all suffering and distress.
Shariputra, form is no other than emptiness, emptiness no other than form.
Form is exactly emptiness, emptiness exactly form.
Sensation, thought, impulse, consciousness are also like this.
Shariputra, all things are marked by emptiness -
not born, not destroyed,
not stained, not pure,
without gain, without loss.
Therefore in emptiness there is no form, no sensation, thought, impulse, consciousness.
No eye, ear, nose, tongue, body, mind.
No color, sound, smell, taste, touch, object of thought.
No realm of sight to no realm of thought.
No ignorance and also no ending of ignorance to no old age and death and also no ending of old age and death.
No suffering, and also no source of suffering, no annihilation, no path.
No wisdom, also no attainment.
Having nothing to attain, Bodhisattvas live prajna paramita with no hindrance in the mind.
No hindrance, thus no fear.
Far beyond delusive thinking, they attain complete Nirvana.
All Buddhas past, present and future live prajna paramita and thus attain anuttara samyak sambodhi.
Therefore, know that prajna paramita is the great mantra, the wisdom mantra, the unsurpassed mantra, the supreme mantra, which completely removes all suffering. This is truth, not deception. Therefore set forth the prajna paramita mantra, set forth this mantra and say:
GATÉ GATÉ PARAGATÉ PARASAMGATÉ BODHI SVAHA
[Beyond, beyond, totally beyond, perfectly beyond: Awakening ....Yes!]
- wong chee tat :)
The Buddha's Teaching on Amitabha
Sutra of the Buddha's Teaching On Amitabha
Thus I have heard, at one time the Buddha dwelt at Shravasti, in the Jeta Grove in the Garden of the Benefactor of Orphans and the Forlorn, together with a gathering of Great Bhikshus, twelve-hundred fifty in all, all Great Arhats well-known to the assembly: Elders Shariputra, Mahamaudgalyayana, Mahakasyapa, Mahakatyayana, Mahakausthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakaphina, Vakkula, Aniruddha, and others such as these, all Great Disciples, together with all the Bodhisattvas, Mahasattvas: Manjushri, Prince of Dharma; Ajita Bodhisattva, Gandhastin Bodhisattva, Nityodukta Bodhisattva, and others such as these, all Great Bodhisattvas, and together with Shakra, Chief among Gods, and the numberless great multitudes from all the heavens.
At that time, the Buddha told the Elder Shariputra, From here, passing through hundreds of thousands of millions of Buddhalands to the West there is a world called Utmost Happiness. In this land a Buddha called Amitabha right now teaches the Dharma.
Shariputra, why is this land called Utmost Happiness? All living beings of this country never suffer, but enjoy every bliss. Therefore it is called Utmost Happiness.
Moreover, Shariputra, this land of Utmost Happiness is completely surrounded by seven tiers of railings, seven layers of netting, and seven rows of trees, all formed from the four treasures, and for this reason called Utmost Happiness.
Moreover, Shariputra, in the land of Utmost Happiness are pools of the seven jewels, filled with the waters of eight meritorious qualities; the bottom of each pool is pure, covered with golden sands. On the four sides climb stairs of gold, silver, lapus lazuli, crystal, mother-of pearl, rubies, and carnelian.
In the pools bloom lotuses as large as carriage wheels with colors of green light, red light, yellow light, and white light, subtle, rare, fragrant, and pure. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this Buddhaland heavenly music always plays, and the ground is made of gold. In the six periods of the day and night a heavenly rain of mandarava flowers falls, and throughout the clear morning, each living being of this land offers sacks filled with myriads of wonderful flowers to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime they return to their own countries and after eating they walk about. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this country there are always rare and unusual birds of many kinds and colors: white geese, cranes, peacocks, parrots, egrets, kalavinkas and two-headed birds. In the six periods of the day and night the flocks of birds sing forth harmonious and elegant sounds. Their clear and joyful calls proclaim the Five Roots, the Five Powers, the Seven Limbs of Bodhi, the Eightfold Path of Sages, and dharmas such as these. When living beings of this land hear their calls they are altogether mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.
Shariputra! Do not say that these birds are born as retribution for their sins. And why not? Because in this Buddhaland the three evil paths do not exist. Shariputra, even the names of the three evil paths are unknown in this Buddha's land; how much the less could they actually exist! Wishing to proclaim the Dharma's sound far and wide, Amitabha Buddha created these multitudes of birds by transformation.
Shariputra, in that Buddhaland when the gentle winds blow, the rows of jewelled trees and jewelled nets reverberate with fine and wondrous sounds, as a symphony of one hundred thousand kinds of music played in harmony. All who hear these sounds are naturally mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Shariputra, what do you think? Why is this Buddha called Amitabha? Shariputra, the brilliance of that Buddha's light is measureless, illumining the lands of the ten directions everywhere without obstruction. For this reason he is called Amitabha.
Moreover, Shariputra, the lifespan of that Buddha and that of his people extends for measureless, limitless asamkhyeyas of kalpas. For this reason he is called Amitayus. And, Shariputra, since Amitabha became a Buddha, ten kalpas have passed.
Moreover, Shariputra, that Buddha has measureless, limitless asamkheyas of Sound-Hearer disciples, their number incalculable. So too is the assembly of Bodhisattvas. Shariputra, that Buddhaland is crowned in splendor and virtues such as these.
Moreover, Shariputra, the living beings born in the Land of Utmost Happiness are all avaivartika. Among them are many who in this very life will dwell in Buddhahood. Their number is extremely many; it is incalculable. And only in measureless, limitless asamkyeyas of kalpas could they be counted.
Shariputra, those living beings who hear of this should vow: I wish to be born in that country. And why? Because those who are born there assemble in one place with people whose goodness is unsurpassed. Shariputra, if one has few good roots, blessings, and virtues, one cannot be born in that land.
Shariputra, if there is a good man or good woman who hears of Amitabha and holds his name whether for one day, two days, three, four, five days, six days, as long as seven days with one mind unconfused, when this person nears the end of life, before him will appear Amitabha and all the Assembly of Holy Ones. When the end comes, his mind will not be utterly confused, and in Amitabha's Land of Utmost Happiness he will quickly be reborn. Shariputra, because I see this benefit, I speak these words; and, if living beings hear this teaching they should make the vow: I wish to born in that land.
Shariputra, just as I now praise the inconceivable benefits arising from the merit and virtue of Amitabha, so too in the East does Akshobya Buddha, Sumeru Likeness Buddha, Great Sumeru Buddha, Sumeru Light Buddha, Wonderful Sound Buddha; all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all the Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Southern World, Sun-Moon Lamp Buddha, Sumeru Lamp Buddha, Celebrated Light Buddha, Great Radiant Shoulders Buddha, Sumeru Lamp Buddha, Measureless Vigor Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Western World, Measureless Life Buddha, Infinite Features Buddha, Measureless Curtain Buddha, Great Light Buddha, Great Clarity Buddha, Jewelled Likeness Buddha, Pure Light Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, protecting and bearing it in mind.
Shariputra, in the Northern World, Radiant Shoulders Buddha, Most Glorious Sound Buddha, Invincible Buddha, Sun-Birth Buddha, Luminous Net Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Below, Lion Buddha, Well-Known Buddha, Celebrated Light Buddha, Dharma Buddha, Dharma-Curtain Buddha, Upholding Dharma Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Above, Pure Sound Buddha, Constellation King Buddha, Superior Fragrance Buddha, Fragrant Light Buddha, Great Radiant Shoulders Buddha, Varicolored Jewels-Adorned Body Buddha, Sala Tree King Buddha, Jewelled Flower of Virtue Buddha, Discerning All Meanings Buddha, Like Sumeru Mountain Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, what do you think? Why is it called Sutra which all Buddhas protect and bear in mind? Shariputra, if a good man or good woman hears this sutra and upholds it, and hears the names of all these Buddhas, this good man or good woman will also be one whom all Buddhas protect and bear in mind, and will attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all of you should believe and accept my words and the words all Buddhas speak.
Shariputra, if there are people who have already made the vow, who now make the vow, or who will make the vow, I wish to be born in Amitabha's country, these people, whether born in the past, now being born there, or to be born there in the future, will all attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all good men and good women who believe should make the vow, I wish to be born in that country.
Shariputra, just as I now praise the inconceivable merit and virtue of all Buddhas, all those Buddhas also praise my inconceivable merit and virtue, saying these words: Shakyamuni Buddha can accomplish extremely difficult and rare deeds in the Saha Land during the evil time of the Five Turbidities: during the time turbidity, the views turbidity, the affliction turbidity, the living beings turbidity, and the lifespan turbidity. He can attain anuttarasamyaksambodhi and for the sake of living beings proclaim this Dharma, which the whole world finds hard to believe.
Shariputra, you should know that I, in the evil time of the Five Turbidities, perform these difficult deeds, attain anuttarasamyaksambodhi, and for the entire world proclaim this Dharma which is difficult to believe, extremely difficult!
After the Buddha spoke this Sutra, Shariputra, all the Bhikshus, and the entire world of gods, humans, asuras, and others, hearing what the Buddha had said, joyously delighted in it, faithfully accepted it, bowed and withdrew.
End of the Sutra of the Buddha's Teaching on Amitabha
- wong chee tat :)
Thus I have heard, at one time the Buddha dwelt at Shravasti, in the Jeta Grove in the Garden of the Benefactor of Orphans and the Forlorn, together with a gathering of Great Bhikshus, twelve-hundred fifty in all, all Great Arhats well-known to the assembly: Elders Shariputra, Mahamaudgalyayana, Mahakasyapa, Mahakatyayana, Mahakausthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakaphina, Vakkula, Aniruddha, and others such as these, all Great Disciples, together with all the Bodhisattvas, Mahasattvas: Manjushri, Prince of Dharma; Ajita Bodhisattva, Gandhastin Bodhisattva, Nityodukta Bodhisattva, and others such as these, all Great Bodhisattvas, and together with Shakra, Chief among Gods, and the numberless great multitudes from all the heavens.
At that time, the Buddha told the Elder Shariputra, From here, passing through hundreds of thousands of millions of Buddhalands to the West there is a world called Utmost Happiness. In this land a Buddha called Amitabha right now teaches the Dharma.
Shariputra, why is this land called Utmost Happiness? All living beings of this country never suffer, but enjoy every bliss. Therefore it is called Utmost Happiness.
Moreover, Shariputra, this land of Utmost Happiness is completely surrounded by seven tiers of railings, seven layers of netting, and seven rows of trees, all formed from the four treasures, and for this reason called Utmost Happiness.
Moreover, Shariputra, in the land of Utmost Happiness are pools of the seven jewels, filled with the waters of eight meritorious qualities; the bottom of each pool is pure, covered with golden sands. On the four sides climb stairs of gold, silver, lapus lazuli, crystal, mother-of pearl, rubies, and carnelian.
In the pools bloom lotuses as large as carriage wheels with colors of green light, red light, yellow light, and white light, subtle, rare, fragrant, and pure. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this Buddhaland heavenly music always plays, and the ground is made of gold. In the six periods of the day and night a heavenly rain of mandarava flowers falls, and throughout the clear morning, each living being of this land offers sacks filled with myriads of wonderful flowers to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime they return to their own countries and after eating they walk about. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this country there are always rare and unusual birds of many kinds and colors: white geese, cranes, peacocks, parrots, egrets, kalavinkas and two-headed birds. In the six periods of the day and night the flocks of birds sing forth harmonious and elegant sounds. Their clear and joyful calls proclaim the Five Roots, the Five Powers, the Seven Limbs of Bodhi, the Eightfold Path of Sages, and dharmas such as these. When living beings of this land hear their calls they are altogether mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.
Shariputra! Do not say that these birds are born as retribution for their sins. And why not? Because in this Buddhaland the three evil paths do not exist. Shariputra, even the names of the three evil paths are unknown in this Buddha's land; how much the less could they actually exist! Wishing to proclaim the Dharma's sound far and wide, Amitabha Buddha created these multitudes of birds by transformation.
Shariputra, in that Buddhaland when the gentle winds blow, the rows of jewelled trees and jewelled nets reverberate with fine and wondrous sounds, as a symphony of one hundred thousand kinds of music played in harmony. All who hear these sounds are naturally mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Shariputra, what do you think? Why is this Buddha called Amitabha? Shariputra, the brilliance of that Buddha's light is measureless, illumining the lands of the ten directions everywhere without obstruction. For this reason he is called Amitabha.
Moreover, Shariputra, the lifespan of that Buddha and that of his people extends for measureless, limitless asamkhyeyas of kalpas. For this reason he is called Amitayus. And, Shariputra, since Amitabha became a Buddha, ten kalpas have passed.
Moreover, Shariputra, that Buddha has measureless, limitless asamkheyas of Sound-Hearer disciples, their number incalculable. So too is the assembly of Bodhisattvas. Shariputra, that Buddhaland is crowned in splendor and virtues such as these.
Moreover, Shariputra, the living beings born in the Land of Utmost Happiness are all avaivartika. Among them are many who in this very life will dwell in Buddhahood. Their number is extremely many; it is incalculable. And only in measureless, limitless asamkyeyas of kalpas could they be counted.
Shariputra, those living beings who hear of this should vow: I wish to be born in that country. And why? Because those who are born there assemble in one place with people whose goodness is unsurpassed. Shariputra, if one has few good roots, blessings, and virtues, one cannot be born in that land.
Shariputra, if there is a good man or good woman who hears of Amitabha and holds his name whether for one day, two days, three, four, five days, six days, as long as seven days with one mind unconfused, when this person nears the end of life, before him will appear Amitabha and all the Assembly of Holy Ones. When the end comes, his mind will not be utterly confused, and in Amitabha's Land of Utmost Happiness he will quickly be reborn. Shariputra, because I see this benefit, I speak these words; and, if living beings hear this teaching they should make the vow: I wish to born in that land.
Shariputra, just as I now praise the inconceivable benefits arising from the merit and virtue of Amitabha, so too in the East does Akshobya Buddha, Sumeru Likeness Buddha, Great Sumeru Buddha, Sumeru Light Buddha, Wonderful Sound Buddha; all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all the Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Southern World, Sun-Moon Lamp Buddha, Sumeru Lamp Buddha, Celebrated Light Buddha, Great Radiant Shoulders Buddha, Sumeru Lamp Buddha, Measureless Vigor Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Western World, Measureless Life Buddha, Infinite Features Buddha, Measureless Curtain Buddha, Great Light Buddha, Great Clarity Buddha, Jewelled Likeness Buddha, Pure Light Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, protecting and bearing it in mind.
Shariputra, in the Northern World, Radiant Shoulders Buddha, Most Glorious Sound Buddha, Invincible Buddha, Sun-Birth Buddha, Luminous Net Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Below, Lion Buddha, Well-Known Buddha, Celebrated Light Buddha, Dharma Buddha, Dharma-Curtain Buddha, Upholding Dharma Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Above, Pure Sound Buddha, Constellation King Buddha, Superior Fragrance Buddha, Fragrant Light Buddha, Great Radiant Shoulders Buddha, Varicolored Jewels-Adorned Body Buddha, Sala Tree King Buddha, Jewelled Flower of Virtue Buddha, Discerning All Meanings Buddha, Like Sumeru Mountain Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, what do you think? Why is it called Sutra which all Buddhas protect and bear in mind? Shariputra, if a good man or good woman hears this sutra and upholds it, and hears the names of all these Buddhas, this good man or good woman will also be one whom all Buddhas protect and bear in mind, and will attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all of you should believe and accept my words and the words all Buddhas speak.
Shariputra, if there are people who have already made the vow, who now make the vow, or who will make the vow, I wish to be born in Amitabha's country, these people, whether born in the past, now being born there, or to be born there in the future, will all attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all good men and good women who believe should make the vow, I wish to be born in that country.
Shariputra, just as I now praise the inconceivable merit and virtue of all Buddhas, all those Buddhas also praise my inconceivable merit and virtue, saying these words: Shakyamuni Buddha can accomplish extremely difficult and rare deeds in the Saha Land during the evil time of the Five Turbidities: during the time turbidity, the views turbidity, the affliction turbidity, the living beings turbidity, and the lifespan turbidity. He can attain anuttarasamyaksambodhi and for the sake of living beings proclaim this Dharma, which the whole world finds hard to believe.
Shariputra, you should know that I, in the evil time of the Five Turbidities, perform these difficult deeds, attain anuttarasamyaksambodhi, and for the entire world proclaim this Dharma which is difficult to believe, extremely difficult!
After the Buddha spoke this Sutra, Shariputra, all the Bhikshus, and the entire world of gods, humans, asuras, and others, hearing what the Buddha had said, joyously delighted in it, faithfully accepted it, bowed and withdrew.
End of the Sutra of the Buddha's Teaching on Amitabha
- wong chee tat :)
Advice
Put your utmost effort into doing good deeds and do not slack.
Print more virtuous books and distribute them.
- www.tbsn.org
- wong chee tat :)
Print more virtuous books and distribute them.
- www.tbsn.org
- wong chee tat :)
Tuesday, November 18, 2008
Moon Phase Tonight
I was quite surprised that there are people searching for the moon phases and hence I decided to take a screen shot and placed it here and the link.
- wong chee tat :)
Prajna Paramita Heart Sutra 般 若 波 羅 蜜 多 心 經
Avalokiteshvara Bodhisattva, practicing deep prajna paramita,
clearly saw that all five skandhas are empty, transforming all suffering and distress.
Shariputra, form is no other than emptiness, emptiness no other than form.
Form is exactly emptiness, emptiness exactly form.
Sensation, thought, impulse, consciousness are also like this.
Shariputra, all things are marked by emptiness -
not born, not destroyed,
not stained, not pure,
without gain, without loss.
Therefore in emptiness there is no form, no sensation, thought, impulse, consciousness.
No eye, ear, nose, tongue, body, mind.
No color, sound, smell, taste, touch, object of thought.
No realm of sight to no realm of thought.
No ignorance and also no ending of ignorance to no old age and death and also no ending of old age and death.
No suffering, and also no source of suffering, no annihilation, no path.
No wisdom, also no attainment.
Having nothing to attain, Bodhisattvas live prajna paramita with no hindrance in the mind.
No hindrance, thus no fear.
Far beyond delusive thinking, they attain complete Nirvana.
All Buddhas past, present and future live prajna paramita and thus attain anuttara samyak sambodhi.
Therefore, know that prajna paramita is the great mantra, the wisdom mantra, the unsurpassed mantra, the supreme mantra, which completely removes all suffering. This is truth, not deception. Therefore set forth the prajna paramita mantra, set forth this mantra and say:
GATÉ GATÉ PARAGATÉ PARASAMGATÉ BODHI SVAHA
[Beyond, beyond, totally beyond, perfectly beyond: Awakening ....Yes!]
- wong chee tat :)
Monday, November 17, 2008
Sunday, November 16, 2008
800 workers retrenched
| Updated: 30th October 2008, 1709 hrs |
| IM Flash Technologies lays off 800 |
Internal sources say the retrenchments were made known to staff early this month. An affected employee spoke to 938LIVE on condition of anonymity. "What Intel wants to do is they want to set up a new base here in Singapore, but because of the current market conditions, apparently they tried to postpone the opening of the base, they postponed it for the next 3 to 4 years and they just lay-off everybody." The company is a joint-venture between technology giants Micron and Intel. It had planned to build a plant costing nearly $5 billion to make cutting-edge memory chips. However, construction of the high-tech factory at Bendeemeer Road was pushed back due to the worsening economic conditions. It's understood that a large percentage of workers that had been recruited were foreign workers. Some 300 hired as production operators, mostly from India, have already left the company. They were given either two weeks or a one month layoff notice period. A large number of staff had undergone training in the US in preparation for the plant's original start-up due to open later this year. The training period lasted for 3 to 6 months, and for some as long as 1 year. Officials from IM Flash Technologies could not be reached for comments despite several attempts. [I just found this piece of news and update it here] - wong chee tat :) |
Subscribe to:
Posts (Atom)