- http://www4.bayarea.net/~mtlee/painting.htm
- wong chee tat :)
Sunday, October 5, 2008
THE SUTRA OF THE FORTY-TWO SECTIONS
THE SUTRA OF THE FORTY-TWO SECTIONS (Section 6)
6. Buddha said: A man guilty of many crimes, not repenting himself, does but confirm the sinful principle within his heart, and necessitate his return to the world in a bodily form, just as the water returns to the sea. But when he has personally fulfilled, as far as possible in his circumstances, the destruction and relinquishment of evil, understanding the character of sin, avoiding crime, doing what is right,--this man, the power of guilt destroyed, may obtain reason.
- http://www.sacred-texts.com/journals/jras/os19-14.htm
- 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.?
- http://www.geocities.com/ryunyo/42.html
- wong chee tat :)
The Painted Skin
THE PAINTED SKIN
An interesting read :)
- wong chee tat :)
AT T’ai-yuan there lived a man named Wang. One morning he was out walking when he met a young lady carrying a bundle and hurrying along by herself. As she moved along with some difficulty,l Wang quickened his pace and caught her up, and found she was a pretty girl of about sixteen. Much smitten, he inquired whither she was going so early, and no one with her. “A traveller like you,” replied the girl, “cannot alleviate my distress; why trouble yourself to ask?” “What distress is it?” said Wang; “I’m sure I’ll do anything I can for you.” “My parents,” answered she, “loved money, and they sold me as a[A1] concubine into a rich family, where the wife was very jealous, and beat and abused me morning and night. It was more than I could stand, so I have run away.” Wang asked her where she was going; to which she replied that a runaway had no fixed place of abode. “My house,” said Wang, “is at no great distance; what do you say to coming there?”
She joyfully acquiesced; and Wang, taking up her bundle, led the way to his house. Finding no one there, she asked Wang where his family were; to which he [p. 48] replied that that was only the library. “And a very nice place, too,” said she; “but if you are kind enough to wish to save my life, you mustn’t let it be known that I am here.” Wang promised he would not divulge her secret,[A2] and so she remained there for some days without anyone knowing anything about it. He then told his wife, and she, fearing the girl might belong to some influential family, advised him to send her away.
This, however, he would not consent to do; when one day, going into the town, he met a Taoist priest, who looked at him in astonishment, and asked him what he had met. “I have met nothing,” replied Wang. “Why,” said the priest, “you are bewitched; what do you mean by not having met anything?” But Wang insisted that it was so, and the priest walked away, saying, “The fool! Some people don’t seem to know when death is at hand.” This startled Wang, who at first thought of the girl; but then he reflected that a pretty young thing as she was couldn’t well be a witch, and began to suspect that the priest merely wanted to do a stroke of business.
When he returned, the library door was shut, and he couldn’t get in, which made him suspect that something was wrong; and so he climbed over the wall, where he found the door of the inner room shut too. Softly creeping up, he looked through the window and saw a hideous devil, with a green face and jagged teeth like a saw, spreading a human skin upon the bed and painting it with a paint brush. The devil then threw aside the brush, and giving the skin a shake out, just as you would a coat, threw it over its shoulders, when lo! it was the girl.
Terrified at this, Wang hurried away with his head down in search of the priest, who had gone he knew not whither; subsequently finding him in the fields, where he threw himself on his knees and begged the priest to save him. “As to driving her away,” said the priest, “the creature must be in great distress to be seeking a substitute for herself;2 besides, I could hardly endure to [p. 49] injure a living thing.”3 However, he gave Wang a fly-brush, and bade him hang it at the door of the bedroom, agreeing to meet again at the Ch’ing-ti temple.
Wang went home, but did not dare enter the library; so he hung up the brush at the bedroom door, and before long heard a sound of footsteps outside. Not daring to move, he made his wife peep out; and she saw the girl standing looking at the brush, afraid to pass it. She then ground her teeth and went away; but in a little while came back, and began cursing, saying, “You priest, you won’t frighten me. Do you think I am going to give up what is already in my grasp?” Thereupon she tore the brush to pieces, and bursting open the door, walked straight up to the bed, where she ripped open Wang and tore out his heart, with which she went away. Wang’s wife screamed out, and the servant came in with a light; but Wang was already dead and presented a most miserable spectacle.[B]
His wife, who was in an agony of fright, hardly dared cry for fear of making a noise; and next day she sent Wang’s brother to see the priest. The latter got into a great rage, and cried out, “Was it for this that I had compassion on you, devil that you are?” proceeding at once with Wang’s brother to the house, from which the girl had disappeared without anyone knowing whither she had gone. But the priest, raising his head, looked all round, and said, “Luckily she’s not far off.” He then asked who lived in the apartments on the south side, to which Wang’s brother replied that he did; whereupon the priest declared that there she would be found. Wang’s brother was horribly frightened and, said he did not think so; and then the priest asked him if any stranger had been to the house. To this he answered that he had been out to the Ch’ing-ti temple and couldn’t possibly say: but he went off to inquire, and in a little while came back and reported that an old woman had [p. 50] sought service with them as a maid-of-all-work, and had been engaged by his wife. “That is she,” said the priest, as Wang’s brother added she was still there; and they all set out to go to the house together.
Then the priest took his wooden sword, and standing in the middle of the courtyard, shouted out, “Base-born fiend, give me back my fly-brush!” Meanwhile the new maid-of-all-work was in a great state of alarm, and tried to get away by the door; but the priest struck her and down she fell flat, the human skin dropped off, and she became a hideous devil. There she lay grunting like a pig, until the priest grasped his wooden sword and struck off her head.[C] She then became a dense column of smoke curling up from the ground, when the priest took an uncorked gourd and threw it right into the midst of the smoke. A sucking noise was heard, and the whole column was drawn into the gourd; after which the priest corked it up closely and put it in his pouch.4
The skin, too, which was complete even to the eye-brows, eyes, hands, and feet, he also rolled up as if it had been a scroll, and was on the point of leaving with it, when Wang’s wife stopped him, and with tears entreated him to bring her husband to life. The priest said he was unable to do that; but Wang’s wife flung herself at his feet, and with loud lamentations implored his assistance. For some time he remained immersed in thought, and then replied, “My power is not equal to what you ask. I myself cannot raise the dead; but I will direct you to some one who can, and if you apply to him properly you will succeed.” Wang’s wife asked the priest who it was; to which he replied, “There is a maniac in the town who passes his time grovelling in the dirt. Go, prostrate yourself before him, and beg him to help you. If he insults you, show no sign of anger.” Wang’s brother knew the man to whom he alluded, and accordingly bade the priest adieu, and proceeded thither with his sister-in-law.
They found the destitute creature raving away by the roadside,[D] so filthy that it was all they could do to go near him. Wang’s wife approached him on her knees; at which the maniac leered at her, and cried out, “Do you love me, my beauty?” Wang’s wife told him what she had come [p. 51] for, but he only laughed and said, “You can get plenty of other husbands. Why raise the dead one to life?” But Wang’s wife entreated him to help her; whereupon he observed, “It’s very strange: people apply to me to raise their dead as if I was king of the infernal regions.” He then gave Wang’s wife a thrashing, with his staff, which she bore without a murmur, and before a gradually increasing crowd of spectators. After this he produced a loathsome pill which he told her she must swallow,[E] but here she broke down and was quite unable to do so. However, she did manage it at last,[F] and then the maniac, crying out, “How you do love me!” got up and went away without taking any more notice of her. They followed him into a temple with loud supplications, but he had disappeared, and every effort to find him was unsuccessful.
Overcome with rage and shame, Wang’s wife went home, where she mourned bitterly over her dead husband, grievously repenting the steps she had taken, and wishing only to die. She then bethought herself of preparing the corpse, near which none of the servants would venture, and set to work to close up the frightful wound of which he died.
While thus employed, interrupted from time to time by her sobs, she felt a rising lump in her throat, which by-and-by came out with a pop and fell straight into the dead man’s wound. Looking closely at it, she saw it was a human heart; and then it began as it were to throb, emitting a warm vapour like smoke. Much excited, she at once closed the flesh over it, and held the sides of the wound together with all her might. Very soon, however, she got tired, and finding the vapour escaping from the crevices, she tore up a piece of silk and bound it round, at the same time bringing back circulation by rubbing the body and covering it up with clothes. In the night she removed the coverings, and found that breath was coming from the nose; and by next morning her husband was alive again, though disturbed in mind as if awaking from a dream, and feeling a pain in his heart. Where he had been wounded there was a cicatrix about as big as a cash, which soon after disappeared.[G]
1 Impeded, of course, by her bound feet. This practice is said to have originated about A.D. 970, with Yao Niang, the concubine of the pretender Li Yü, who wished to make her feet like the “new moon.” The Manchu or Tartar ladies never adopted this custom, and therefore the Empresses of modern times have had feet of the natural size; neither is it in force among the Hakkas or among the hill-tribes of China and Formosa and others. The practice was forbidden in 1664 by the Manchu Emperor, K’ang Hsi; but popular feeling was so strong on the subject that four years afterwards the prohibition was withdrawn. A vigorous attempt is now being made to secure natural feet for the Chinese girl, with more chance of success.
2 The disembodied spirits of the Chinese Inferno are permitted, under certain conditions of time and good conduct, to appropriate to themselves the vitality of some human being, who, as it were, exchanges places with the so-called “devil.” The devil does not, however, reappear as the mortal whose life it has become possessed of, but is merely born again into the world; the idea being that the amount of life on earth is a constant quantity, and cannot be increased or diminished, reminding one in a way of the great modern doctrine of the conservation of energy. This curious belief has an important bearing that will be brought out in a subsequent story.
3 Here again is a Taoist priest quoting the Buddhist commandment, “Thou shalt not take life.” The Buddhist laity in China, who do not hesitate to take life for the purposes of food, salve their consciences from time to time by buying birds, fishes, &c. and letting them go, in the hope that such acts will be set down on the credit side of their record of good and evil.
4 This recalls the celebrated story of the fisherman in the Arabian Nights.
[A1] I have added the “a”, which Giles does not have.
[A2] Denis and Victor Mair translate: “Having agreed to this, the scholar took her to bed with him.”
[B] P’u is actually more explicit, according to the Mairs: “Blood from his chest cavity was splattered everywhere.”
[C] Mairs: “and held it up in the air.”
[D] Mairs: “snot dangled in a long string from his nose.”
[E] Mairs: “The beggar hacked up phlegm until it filled his cupped hand, then held it up to Chen’s face, saying: ‘Eat it.’”
[F] Mairs: “As it entered her throat, it felt hard like compacted fuzz. It slid slowly down into her chest and clotted firm.”
[G] P’u included a moral, as he sometimes did, which Giles omitted. Minford translates: “The Chronicler of the Strange remarks: ‘How foolish men are, to see nothing but beauty in what is clearly evil! And how benighted to dismiss as absurd what is clearly well-intended! It is folly such as this that obliges the lady Chen to steel herself to eat another man’s phlegm, when her husband has fallen prey to lust. Heaven’s Way has its inexorable justice, but some mortals remain foolish and never see the light!’”
This story, though wildly fantastic, shows how deeply moral popular narrative can be. (And, as Minford observes in his notes, ‘Painted Skin’ is a scathing commentary on the moral weakness of some Chinese men, and their dependence on strong women in their families to bail them out of disasters they’ve fallen into.)
Incidently, by omitting the detail that the husband and the woman-demon made love, Giles removes a central point of the story. Paradoxically, through his Victorian reticence, he makes the story less moralistic. The woman eating phlegm is another striking, if revolting, action that had moralistic resonance.
[p. 52]
An interesting read :)
- wong chee tat :)
Medicine Master Sutra
Translated into Chinese from Sanskrit by Reverend Hsuan Tsang
Translated into English from Chinese Version by Prof. Chow Su-Chia
Revised by Upasaka Shen Shou-Liang
Thus I have heard: While wandering through many lands to convert the
beings, Bhagavan arrived at Vaisali. He dwelt under a resounding tree,
and with him was a big crowd of beings, including eight thousand monks,
thirty-six thousand Great Bodhisattvas, as well as kings, ministers, brahmins,
lay-disciples, the eight groups of dragons, and other celestial beings,
such as kimnaras and the rest. This infinite mass surrounded him with devotion.
He preached to them.
Then Manjushri, son of the Dharma-king and chief disciple of the Buddha,
rose from his seat. He bared one of his shoulders, bent his right knee
to the ground in the direction of Bhagavan, bowed, joined the palms of
his hands, and reverently said: "World-honoured! We only wish you would
tell us such and such names of the Buddha, their original vows, and their
boundless virtues so that the hearers may know how to keep away from all
karmic hindrances by their wisdom, to the blessing and joy of all beings
who live in the formal period of Buddhism."
Then the World-honoured praised the disciple Manjushri and said: "Good!
Excellent! Manjushri! Out of great pity you asked me to mention the names
of the Buddhas and the virtues achieved from their original vows, so as
to pull out from all beings the hindrances of the karma which bind them,
to the blessing and joy of those who live in the formal period of Buddhism.
Now listen well and bear in mind to what I shall tell you." Manjushri
said: "Very well, we are happy that such is your wish. We are glad to listen."
Then the Buddha said to Manjushri: "Eastward from here, beyond Buddha-land
about ten times as numerous as the sands of the Ganga, there is a world
called ‘The Pure Crystal Realm’, the Paradise of Yao Shih. Its Buddha has
a few titles, such as The Master of Healing, Azure Radiance Tathagata,
The Arhat of Perfect Knowledge, The Prefect Mind and Deed, The Well Departed
Sugata, The Knower of the World, The Peerless Nobleman, The Man Who Brings
The Passions of Men Under Control, The Teacher of Devas And Men, The Buddha,
and Bhagavan. At the time when that World-honoured Buddha of Medicine became
a Bodhisattva, he made Twelve Great Vows to grant all beings with whatever
they pray."
The first vow. ‘I vow that, after my reincarnation and having attained unexcelled complete Enlightenment, my body should be shining like a brilliant light, throwing beams on infinite, and boundless,
worlds, adorned with a retinue of thirty-two forms of the Great Men and
with eighty physical characteristics of the Buddha, I shall make all beings
wholly equal to me.’
The second vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, my body should be like a crystal in spotless purity both within and without, with splendorous radiant light,
in the majesty of its virtue, sitting serenely, adorned with the aureole,
brighter than the sun and the moon, I shall reveal my great power to all
the beings in obscurity, in order that they may act freely according to
their bent.’
The third vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, I should grant by means of boundless wisdom, to all beings the inexhaustible things that they may need and that
they may be free from any want.’
The fourth vow. ‘I vow that, after my reincarnation and having attained Perfect enlightenment, I should bring those who have gone the heterodox ways to dwell tranquilly in the way of Bodhi; and those
who travel on the Vehicle of the Sramana and the Pratyekabuddha on the
Vehicle of the Sramana and the Pratyekabuddha to stand firmly in the Great
Vehicle of Bodhisattva.’
The fifth vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, I should enable the innumerable beings to observe all the moral laws to mend their ways to pure living,
and to obey the three cumulative commandments. Should there be any relapse,
or violation, they shall again become pure once they hear of my name, then
they shall not fall into evil existences.’
The sixth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, those beings who are physically inferior, with imperfect senses, such as, the ugly, stupid, blind, deaf,
mute, crippled, paralysed, hump-backed, leprous, lunatic, or sick in many
respects, shall all of them, when they hear my name, regain their normal
appearances and become intelligent. All their senses shall be perfectly
restored, and they shall not suffer from diseases.'
The seventh vow. 'I vow that, after my
reincarnation and having attained Perfect Enlightenment, those who are
tormented by diseases, who have nobody to whom they can seek for help,
without a refuge, without a doctor, without medicine, without relatives,
without a home; these poor and miserable beings shall all of them be free
from diseases and troubles, and shall enjoy perfect health of body and
mind, once my name reaches their ears. They shall have families, friends
and properties a-plenty, and shall all be brought to the supreme Enlightenment
of Buddha.'
The eighth vow. 'I vow that, after my reincarnation
and having attained Perfect Enlightenment, women who are tormented by the
hundred of sufferings of the female sex, who are much wearied of life and
long to make bodily sacrifice, shall all of them, when they hear my name,
be transformed into men instead of women, in the next re-birth, they shall
get the form of manhood and shall in the end attain the supreme Enlightenment
of Buddha.'
The ninth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should let all being to escape the evil nets of Mara, to be free from other non-Buddhist cults. If they
should have fallen into the dense forest of false doctrines, I should assist
and lead them to the noble truths, and gradually induce them to lead the
life of a Bodhisattva and soon they shall attain supreme Enlightenment
of Buddha.'
The tenth vow. 'I vow that, after my reincarnation
and having attained Perfect Enlightenment, I should bring it to pass that
all those who are recorded and condemned by the royal law to be bound and
whipped, to be enchained in prisons, to be sentenced to capital punishment,
too meet numerous other disasters and insult, to be afflicted with sorrow
and anguish, to be troubled both in body and in mind, shall, when they
hear of my name, escape evil kalpas through the awe-inspiring majesty of
my blessedness and virtue.'
The eleventh vow. 'I vow that, after my
reincarnation and having attained Perfect Enlightenment, I should bring
it to pass that all beings who are tormented by hunger and thirst and who,
in order to obtain drink and food, if they can carefully remember my name
and cherish it, then I should let them taste the flavour of the Dharma,
and eventually lead a tranquil and happy life.'
The twelfth vow. 'I vow that, after my
reincarnation and having attained Perfect Enlightenment, all beings who
are poor and naked, tormented day and night by mosquitoes and wasps, by
cold and heat, when they hear my name and carefully remember and cherish
it, shall receive the wonderful garments of all kinds, as well as valuable
ornaments, chaplets of fragrant flower; and various kinds of instrumental
music shall resound. Whatever they dream of, they shall have in abundance.'
"Manjushri, these are the twelve wonderful sublime vows made by the
World's Most Venerable Buddha, of Medicine when he was a Bodhisattva."
"Now Manjushri! when the Buddha Medicine as a Bodhisattva, made his
vows the stern virtues of them have reached the Buddhaland; if I should
speak kalpa after kalpa about these virtues I could not mention all of
them. Verily, this Buddhaland is eternally pure, it has no women, nor has
it any evil influences, and no screams of pain are heard there. The ground
is of lapis lazuli, golden cords set bounds to the ways of this land, the
walls, towers, castles, halls, verandas, and bird nets are made of seven
precious things. In all aspects it is equal to the Western Paradise. There
is no difference between the two. There are two Great Bodhisattvas in this
country: the name of one is Radiance of the Sun; that of the other, Radiance
of the Moon. They are the chiefs of a host of Bodhisattvas. They represent
the Buddha. They guard the treasury of the right doctrine of the Buddha
of Medicine. Therefore, Manjushri, all good men and women who have confidence
in faith should wish to be born in the world of Buddha."
Then the Buddha spoke further on to the disciple Manjushri and said:
"Manjushri, there are those who do not distinguish good from evil. They
indulge incessantly in greed and avarice. They do not know what alms-giving
is, and what the effect of such a deed will be. They are idiots. They have
no faith. They accumulate riches, and guard them carefully. When they see
a beggar, they are not glad in heart. When they have to bestow a charity,
it is like cutting a piece of flesh from the body. A deep and painful regret
ensues. There are other innumerable greedy and stingy beings who gather
money but do not use it even for themselves, so how could you expect them
to give it to their parents, wives, children, servants, or beggar? These
beings, after their death, shall be reborn as hungry ghost or as animals.
Now, it may happen that, as men in a former incarnation, they had by chance
heard the name of the Buddha of Medicine. Now, it may happen that, as men
in a former incarnation, they had by chance heard the name of the Buddha
of Medicine. Now in the evil incarnation the name of that Tathagata accidentally
recurs to their mind. Then when they remember him, they suddenly disappear
and again be transformed into men. There they remember their former life,
they are afraid of the sufferings of the bad incarnation. They do not rejoice
at worldly pleasures. They gladly practice charity, and they praise the
giver. They are no longer greedy and do not regret the alms given by themselves.
Yes, in time they are able to bestow upon the one who asks them even for
their head, eye, hand, foot, blood, flesh, and other parts of their body,
to say nothing of their money and property!"
"Furthermore, Manjushri, there are beings who, though having learned
everything point and point from the Tathagata, trespass against the Commandments.
There are others who, though not trespassing against the Commandments,
trespass against the minor rules. Others who, though neither trespassing
against the Commandments nor against the minor rules, have not got the
right views. Still Others who, though having the proper ideas, neglect
to learn, and thus they are unable to understand the deep meaning of the
Sutras taught by the Buddha. Others are studious but proud. Because their
hearts are be-clouded with pride, so they think highly of themselves and
think little of others. They criticise the correct doctrine of the Buddha
and become the companions of Mara. These fools are not only themselves
erring, but they also dig pitfalls for millions of others. They then do
evil and are incessantly reborn into hells, as animals or as hungry ghosts."
"It may occur that they then heard the name of the Buddha of Medicine,
they may turn from their wickedness, they may follow the right teaching,
and they do not fall into evil destinies any more. But if there should
be any among them who are unable to turn from wickedness, who do not follow
the right teaching, and who fall into evil destinies as a consequence,
then, they still have the chance to become men in the next re-birth in
case that, through the magic power of the vows of this Tathagata, they
are able to hear his name chanted just for a moment. If they take heart
to follow the right doctrine and curb their lust, they will be enabled
to leave their homes and to become monks. They cling implicitly to the
teaching of the Tathagata, swerve no more from it, and from the right principles
and learn more, then they will understand the profound meanings. Far from
being haughty, they do not criticise the right teaching, do not become
companions of Mara. Gradually they will enter the way of Bodhisattvas and
will soon attain perfect enlightenment."
"Furthermore, Manjushri, there are beings who are avaricious and envious.
They praise themselves and depreciate others. For this reason, they fall
into the three evil destinies. During innumerable millenniums they suffer
misery, after their death they will be reborn among men but as oxen, horses,
camels or donkeys. They will be tormented constantly by whip, by hunger,
and by thirst; they must carry heavy loads on their backs and walk long
ways. Even if they were reborn as human beings, they will be reborn in
a poor hut, and when they grow up they will become man-servants and maid-servants.
They will be ordered around by other people and will never be their own
bosses. When such beings, in a former incarnation, heard the name of the
Buddha of Medicine, they will now be save by Him. If they remember him
and whole-heartedly have recourse to the Buddha, all their sufferings will
be removed through His majestic power. Their senses will be sharpened.
They will become wise and they would like to listen and become learned.
They will strive solely for the sublime teaching; they will hold social
intercourse with friends who will lead them to the good deeds. They will
cut all nets of Mara. They will pierce the veil of ignorance. They will
let the stream of suffering flow off and be released from pains of birth,
old age, sickness, death, and all the worries and miseries."
"Still, Manjushri, there are beings who like to do that which is repugnant
to others, who like to quarrel and cause displeasure both to themselves
and to others. By deeds, words and thoughts, they create all sorts of bad
karma. They constantly do harm to each other, they hatch plans to injure
one another. They pray to the spirits of the mountains, trees and tombs.
They kill living things, take their bleeding flesh, and offer it to the
Yaksas and Rakshasas. They write down the name of their enemy, make a picture
of him, and, by the use of sorcery, they curse over it. They use black
magic and poison. They conjure up a ghost from corpse. This puts an end
to the life of the enemy and destroys his body."
"When, by chance, these beings hear of the name of the Buddhas of Medicine,
then all these evil things will lose power to harm them. They learn to
have compassion on each other. They wish to be of service, they wish to
make each other happy. They renounce malice and the impulse to create suffering.
Everyone rejoices. Being contented with the property he owns, he does not
covet that of others. They are helpful to each other."
"Furthermore, Manjushri, there are four groups in our community: the
monk, the nuns, the male devotees, and the female devotees. There are other
pious men and women, who believe and observe the first eight of the Ten
Commandments. They observe all points from three months to a year. Because
of this good seed they have planted, they expect to be reborn in the Western
Paradise where the Buddha Amitayus dwells. But, though they hear the correct
doctrine of the Buddha, they can not discern and put enough trust in it.
When they hear the name of the Buddha of Medicine at the time of their
death, then there will be eight Bodhisattvas who, with magic powers, will
traverse the intervening space to come to show them their ways, and amidst
the colourful flowers of that world, they will be born there by transformation."
"Sometimes they are also born in the Heaven. Though they are born in
Heaven, the original good roots are still there, they will not fall into
evil destinies again. When their life in Heaven is ended, they will again
become men. Or they may become supreme rulers, governing the four inhabited
continents of the Universe, and rule in independent majesty."
"Innumerable beings are established in the excellent Karma resulting
from the practice of the Ten Commandments. Some are born as Kshatriyas
or as Brahmins, some as lay-disciples, some born in a large family. They
abound in riches, with their treasuries and granaries overflowing. Their
appearance are awe-inspiring. They have enough relatives and kinsmen, they
are clever and they gain in wisdom. They are as strong and brave as the
most powerful. If it is a woman who heard the name of the Buddha of Medicine,
and if she whole-heartedly cherishes it, she shall never again become a
woman in the next re-birth."
"Then, Manjushri, when the Master of Healing, Azure Radiance Tathagata,
had attained perfect Enlightenment, to become the Buddha of Medicine, he
saw by virtue of his vows, that the beings were suffering from all sorts
of diseases, such as tuberculosis, bilious fever, or that they were affected
by a spell or by poison, or that some were by their nature short-lived,
or that some have died a violent death. He wish to fulfil all their desires
by putting an end to all these diseases and miseries. Therefore the World's
Most Venerable entered into a Samadhi called the Removal of Suffering for
All Beings. While He was in this contemplation a great radiance of light
of light was sent forth from his Ushnisa, and he pronounced the great Dharani
as follows:
"NAMO BHAGAVATE BHAISAJAYA-GURU-VAIDURYA-PRABHA-RAJAYA
TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA TADYATHA OM
BHAISAJYE BHAISAJYE BHAISAJYA SAMUDGATE SVAHA"
When He, in his radiance, had spoken this mystical formula, the earth
was shaken and emitted a great light. All beings were delivered from their
diseases and miseries, they are now happy because their bodies and minds
are at rest.
"Manjushri, if you see a pious man or woman who suffers from a disease,
you shall do the following whole-heartedly for those sick people: let them
keep clean by taking frequently baths and rinse their mouths, give them
food, medicine and clean water, and recite the Dharani for a hundred and
eight times, then all diseases will disappear entirely. When one of them
has a particular wish, he shall concentrate and recite the magic formula.
Then he will fulfil all he wishes, he will be without disease, and will
live longer. After his death, he will born in paradise without having to
return to this world, and will in the end attain perfect Enlightenment.
Therefore, Manjushri, if there is a pious man or woman who very seriously
prays to the Buddha of Medicine and, he or she must always keep in mind
this magic formula and never forget it."
"Still more, Manjushri, there may be a pious man or woman who hears
the name of the Buddha of Medicine and repeats it and fosters it, he chews
the Dantakastha (a stick for cleaning the teeth) in the morning, takes
bath and rinses his mouth, until he is quite clean. He then prays with
incense and flowers, he burns the incense and rubs the body with perfume,
sings the Sutra and proffers offerings before the image of the Buddha.
He copies the Sutra or has it copied, learns it by heart, has it explained
to him. He makes offerings to his Buddhist teacher and gives alms generously
and not let him be in want of anything. Then all the Buddhas will protect
him and keep him in mind. His prayers will be granted, he will eventually
attain perfect Enlightenment."
Then the disciple Manjushri saluted the Buddha and said: "World honoured,
I swear that I will pray Buddha-truth, I shall cause, by many means, all
male and female devotees to hear the names of the Master of Healing, Azure
Radiance Tathagata, I shall shout the names of the Buddha into their ears
even in their sleep. World honoured, when someone learns this Sutra by
heart and reads, proclaims and expounds it to other people, copies it himself,
or has it copied, makes offerings reverently and seriously with various
fragrant flowers, perfumed unguents, sandal-powder and burning incense,
with garlands, strings of pearls, flags and music; he also makes bags of
five-coloured silk and puts Sutra into them, sweeps clean a place, displays
the bags the bags on a high table that they may lie there in readiness,
then the four great Kings of Heaven with their retinue and the other innumerable
hundreds and thousands of celestial hosts will come to make offerings and
to protect the Sutra. World-honoured, where the treasures of this Sutra
flow out and can be received through the blessing of the Vow of this World
honoured Buddha of Medicine, and his name can be heard, then they will
know that no violent death will ever occur at that place, and nobody’s
spirit will ever be seized by evil demons and evil spirits. And if it has
already been wrested from him, he can still restore it as he was before,
he will have peace both in Body and mind."
Then the Buddha said to Manjushri: "So it is, so it is! It is exactly
as you say, Manjushri, if a devout man or woman who wishes to make an offering
to this world honoured Buddha of Medicine, he or she must first make an
image of this Buddha, prepare a clean place to erect it, strew various
flowers, burn all sorts of incense, adorn the place with curtains and flags,
for seven days and seven nights, keep the eight prohibitory commands, eat
clean food, take baths so that one may have a clean odour, put on clean
clothes, free the mind from dirty, angry and malicious thoughts, wish to
be of service to others, and try to bring happiness to everybody. One should
be full of compassion, glad to give alms, and sympathetic to every one.
Thus cleansed, he should go around the Buddha image to the right, and sing
the hymns with drum music. Moreover, he must remember the blessing of the
Vows of Tathagata, read aloud this Sutra, meditate upon its meaning, recite
and explain it. What he wishes for will all be fulfilled. If he wishes
for wealth, he will become rich. If he wishes to become an official, he
will become an official. if he wishes to have a son or a daughter, he will
get a son or a daughter. When he has a bad dream, sees evil omens, sees
strange birds flocking together, or has his room filled with strange apparitions,
if this man, will all the sacred implements worships and make offerings,
then the World honoured Buddha of Medicine will bring it to pass that the
bad dreams and the bad omens which prophecy ill luck will vanish completely
and will do him no harm. He will be protected from the dangers of water,
fire, sword, poison, elephants, lions, tigers, wolves, bears, snakes, scorpions,
millipedes, mosquitoes, gnats and other frightful and unpleasant things
if he whole-heartedly remembers the Buddha, worships Him , then all troubles
will vanish."
Furthermore, Manjushri, in case there is a pious man or woman who does
not care for other gods during his or her whole life and whose only thought
is to become a Buddhist disciple, and who observes either five or ten of
the Commandments, or the four hundred commandments of the Bodhisattva,
the two hundred and fifty of the monk, or the five hundred of the nun,
and who fears he may relapse into sin and fall into evil destinies; if
he or she can only recite the name of the Buddha, worships Him and makes
offerings to Him, he and she will certainly not suffer from the three paths
of transmigration - the hells, hungry ghost and animals."
"A woman may suffer from great pain while giving birth. If she can whole-heartedly
worship the Buddha of Medicine and to invoke the name Tathagata, worship
Him and make offerings to Him, all pain will vanish, the newly born baby
will have a sound and healthy body; whoever sees him will rejoice at his
being so clever, so strong and healthy; and no demon comes to rob him of
his vitality."
Then the Buddha spoke to Ananda: "If I praise the virtues of the
Buddha of Medicine and let you know that the actions of the Buddha have
an occult meaning that it is difficult to understand. Can you believe me?"
Ananda said: "Virtuous World honoured One, I have no doubt in my belief
about the Sutras of Tathagata. My reason for this belief is that the karma
of Tathagatas, formed through deeds, words and thoughts, is perfectly pure.
World-honoured, the disc of this sun and moon may be torn down, the inconceivable
high Sumeru mountain may be shaken, but the words of the Buddhas will never
change. World-honoured, the beings whose faith is as yet insufficient may
question the occult meaning of the Buddha’s acts. They think: How is it
possible that, by only remembering the name of the Master of Healing, Azure
Radiance Tathagata, we can reap so many blessings? Then they do not believe,
nay, they challenge. Such people forfeit their blessing and joy over one
long night, they fall into evil existences and drift eternally in the stream
of miserable life."
Then Buddha told Ananda: "When all these beings hear the name of the
World-honoured Master of Healing, Azure Radiance Tathagata and cherish
it whole-heartedly, and have no more doubts, then it is impossible for
them to fall into evil destinies again. Those who have fallen into evil
destinies, they have done no good deeds. Ananda, this is the occult meaning
of the acts of the Tathagatas; it is hard to believe! You can conceive
of it now, and so you know that all that I have told you has its root in
the power of the Tathagatas. Ananda, all Shramanas and Pratyekabuddhas,
and the Bodhisattvas who have not yet reached the ten stages, are unable
to believe the full truth and to expound it, only the Bodhisattva who has
only one life that binds him can do it. Ananda, it is difficult to get
a human body. It is also difficult to have faith in the Triple Gems, to
believe and to revere them. But it is still more difficult to hear the
name of the Master of Healing, Azure Radiance Tathagata. Ananda, the Bodhisattva
deeds of the Buddha of Medicine, his skilful means to convert the beings,
and his far reaching vows are innumerable. If I should expound them in
great detail, I could speak kalpa after kalpa and even longer, the kalpas
would soon be exhausted, but the deeds, the vows, and the skilful means
of the Buddha would not be exhausted."
There was, at that time, a great Bodhisattva in the community. His name
was Seeker of Salvation. He stood up from his seat, bared his right shoulder,
touched the earth with his right knee, bowed with the palms of his hands
joined together, and said to the Buddha: "Virtuous World honoured, in the
decline of the formal period there shall be beings who are exhausted by
many misfortunes, they are thin in consequence of long illness. Such a
being can neither eat nor drink, his lips and throat are dry. Everything
he sees is dark. The signs of death are presently manifest. His parents,
family, relatives and friends stand around him weeping. His body lies on
the bed, he sees the messengers of Yama leading his spirit to the judge.
Verily, all beings have a spirit which originates with them. Everything
they have done, be it good or bad, was in the record. Everything was kept
with judge Yama. Just at that time, this judge questions the man. He sums
up his deeds. He assigns him his place according to the proportion of his
good and bad deeds. If at that time the relatives and friends of this sick
man could make him believe in the Buddha of Medicine and ask the monks
to recite this Sutra, light a seven-layer lantern, hang up either consciousness
may returns after seven, twenty-one, thirty-five, or forty-nine days. At
that time when he returns consciousness, he feels like awakened from a
dream, he remembers the award he has received for his good or bad deeds.
For he has himself been a witness of the reward of his deeds."
"He remembers this throughout his life’s hardships, he no longer commits
any evil deed. Therefore men and women who are firm in their faith cherish
the name of the Master of Healing, Azure Radiance Tathagata, worship Him
and make offerings to Him with what they can."
At that time, Ananda asked the Bodhisattva Seeker of Salvation: "Pious
man, how shall we worship the Buddha of Medicine and make offerings to
Him? What are the significances of the banners and the lanterns?"
The Bodhisattva Seeker of Salvation said: "Virtuous One, for the sick
people whom one wishes to free from their sufferings, it is necessary to
keep the eight prohibitory commands during seven days and nights, and to
make offerings of food and drink and other things, according to one’s capability,
to the congregation of monks; to perform worship according to the ritual,
for six times day and night and have offerings made to the Buddha of Medicine;
to recite this Sutra forty-nine times, to light up forty-nine lamps, to
have seven image of the Tathagata made, to have seven lamps put infront
of each image, the flame of each lamp may illuminate a cartwheel. For forty-nine
days these lamps must be kept burning unceasingly. Hang up five-coloured
banners, forty-nine spans long, and set free various kinds of animals to
the number of forty-nine. In this way, the sick people are made to overcome
the danger of being violently killed by evil spirits."
"Furthermore, Ananda, in case of a Kshatriya or an Abhisecana or King
at a time when calamity arises, such as pestilence among the population,
invasion by foreign countries, revolution in his own country, ominous displacement
in a constellation, eclipse or the sun or the moon, wind and rain out season
or drought through no rain, this Kshatriya or Abhisecana King must then
have pity on all beings, set all captives free, perform the above mentioned
ceremonies of offering, and make offerings to the Virtuous Buddha of Medicine.
As a consequence of these good deeds and the power of original vow of Tathagata,
he will bring about the result that his country will be delivered, that
wind and rain will come in good time, and will let the crops ripe, that
the people will be happy without sickness, that no cruel Yaksha in his
country will torment the people, and that all evil omens will at once disappear.
And the Kshatriya’s or Abhisecana King’s life, material appearance, vitality,
and sickless independence will all be benefited. Ananda, if the Queen,
the wives of the princes, the crown-prince, the princes, the ministers,
the court councillors, the ladies of the palace, the provincial officials
or the common people suffering from diseases, or if another calamity occurs,
he shall also hang up five-coloured banners for warding off all the evil
spirits, light lamps and keep them burning, set animals free, strew many
coloured flowers, burn precious incense, then the diseases will be cured
and all afflictions will vanish."
Then Ananda asked the Bodhisattva Seeker of Salvation: "Pious man, how
can a life that has come to an end be prolonged?"
The Bodhisattva Seeker of Salvation said: "Virtuous One, did you hear
that the Tathagatas say that there are nine kinds of violent deaths? Therefore,
I exhort you to hang up the life prolonging banner, to light up the lamps,
and to perform the pious deeds. By performing the pious deeds, one’s life
come to a natural end without suffering from any painful experience."
Ananda asked: "what are the nine kinds of violent deaths?"
The Bodhisattva Seeker of Salvation said: "The nine violent deaths
are;
(1) There are beings who become sick. Though the
sickness is not serious but there is neither medicine nor a doctor for
the treatment. In case they take the wrong medicine, they may meet violent
death which can very well be avoided. Some trust in Maras and Heretics,
or masters of magical and bewitching powers. From a frivolous prediction
of good or bad luck, fear and uneasiness arises. Those people whose own
heart cannot clearly discern, question fortune-tellers whether misfortunes
awaits them. Some kill living beings for a sacrifice in order to propitiate
the spirits. Some call out to the evil spirits and ask for protection,
they wish to prolong their lives, but all to no avail. They are ignorant
of the right way. They believe in heterodox views, not recognising the
doctrine of moral karma. This leads in the end to a violent death.
They enter into hell and can never get out of it. This is the first violent
death.
(2) Some are violently executed by order
of the law.
(3) Some hunt for pleasure, lead and unrestrained
life with women and wine, and dissipated without halt and limit. Then the
fiends come and violently snatch their spiritual vigour.
(4) Some come to a violent end by being burnt
by fire.
(5) Some come to a violent end by being drowned.
(6) Some come to a violent end by being devoured
by wild beasts.
(7) Some come to a violent end by falling from
a steep cliff.
(8) Some come to a violent end by being destroyed
by poison, by image spell Vetala, by spoken-spell Dharani, or by demonical
influence to resurrect a corpse and cause it kill another person.
(9) Some suffer hunger and thirst, do not get
anything to eat or drink and thus die an untimely death.
"These are what Tathagata briefly named as the nine kinds of violent
deaths. Besides, there are innumerable other kinds which cannot all be
told here."
"In addition, Ananda, the judge Yama keeps a complete list, with the
deeds of each inhabitant on earth recorded, if any of the beings are not
filial and commit the five mortal sins, revile the Triple Gems, infringe
the laws of the country, and violate the natural moral laws, then the judge
Yama examines, whether their sins were grave or light, and punishes them
accordingly."
"Therefore I now ask all beings to light up the lamps and hang up the
banners, to set free the animals, and to do good deeds, so that misery
and grief can be overcome and the life’ hardships can be avoided."
At that time, there were twelve Yaksha spiritual generals in the assembly,
viz:
General Kumbhira,
General Vajra,
General Mihira,
General Andira,
General Majira,
General Shandira,
General Indra,
General Pajra,
General Makura,
General Sindura,
General Catura,
General Vikarala.
These twelve Yaksha Generals, each having seven thousand Yakshas in
his retinue, raised their voices, simultaneously and saluted the Buddha
by saying: "World’s Most Venerable, we have experienced today the wondrous
power of the Buddha by permitting us to hear the name of the Master of
Healing, Azure Radiance Tathagata, we have no further fear of the evil
destinies. All of us are of one mind, that is as long as this form lasts,
we shall have recourse to Buddhist Trinity. We swear to bear the responsibility
to let all beings be benefited by the path of truth and to let them be
abound with happiness. Wherever it may be - in villages, cities, capitals,
or even in unfrequented forests, when any one preaches this Sutra and cherishes
the names of the Master of Healing, Azure Radiance Tathagata, worships
Him and makes Him offerings, we and our retinues shall guard and protect
him, deliver him completely from all distress, fulfil all his wishes. When
he falls ill and calls for help, he should also read this Sutra, take a
five-coloured skein and tie it into knots, forming the letters of our names,
and untie the knots when his wishes are fulfilled."
At that time, the World’s Most Venerable praised the Yaksha Generals
and said: "Excellent, excellent, Great Yaksha Generals! If you want to
return the favour of the Master of Healing, Azure Radiance Tathagata, you
must always be of service to all beings and make them happy."
Then Ananda saluted the Buddha and said: "World’s Most Venerable! What
is this revelation called? By what name shall we cherish it?"
Then Buddha said to Ananda: "This revelation is called: ‘The Blessing
of the Original Vow of the Master of Healing, Azure Radiance Tathagata’.
It is also called: ‘The scared formula’ which tells how the twelve Yaksha
spiritual generals vowed to be useful to all beings. A third name is called
‘The Removal of All Karmic Hindrances’. So you shall bear in mind."
When Bhagavan was preaching these words, all the Great Bodhisattvas
and the Great Sramanas, the kings and the great ministers, the Brahmins,
the Upasakas the gods, the dragons, the Yaksas, Gandharvas, Asuras, Garudas,
Kinnaras, Mahoragas, human and non-human beings, all others in the assembly
heard the words of the Buddha. All of them greatly rejoiced, accepted the
belief and promised to keep it faithfully.
from
- http://web.singnet.com.sg/~alankhoo/HealingSutra.htm
- wong chee tat :)
Unable to sleep due to......
These few days I couldn't sleep well because I need to do my assignment as the deadline is approaching the magic date: 6th October 2008. The situation that I am in looks quite similar to the above comic strip [from phdcomics]. :D
- wong chee tat :)
Subscribe to:
Posts (Atom)