- Thanks to all who shared!
- wong chee tat :)
Friday, February 13, 2009
prajnaparamita hridaya sutra
(perfect wisdom heart sutra)
aryavalokitesvaro bodhisattvo
(Avalokateshvara bodhisattva)
gambhiram prajnaparamita caryam caramano vyavalokayati
(deep perfect wisdom action perform luminously)
sma panca skandhas tams ca sva bhava sunyam
(saw five bundles them own nature empty)
pasyati sma iha sariputra
(? saw oh Sariputra)
rupam sunyata va rupam rupan na prithak
(form emptiness evidently form form not different)
sunyata sunyataya na prithag rupam
(emptiness emptiness not different form)
yad rupam sa sunyata ya sunyata sa rupam
(this form that emptiness this emptiness that form)
evam eva vedana samjna samskara vijnanam
(like this feeling thought choice consiousness)
iha sariputra sarva dharma sunyata
(oh Sariputra all dharmas emptiness)
laksana anutpanna anruddha avmala anuna aparpurna
(mark not born not pure not increase not decrease ?)
ta sariputra sunyatayam
(therefore Sariputra in the middle of emptiness)
na rupam na vedana na samjna na samskara na vijnana
(no form no feeling no thought no choice no consciousness)
na caksuh srotam na ghrana jihva kaya manah
(no eye ear no nose tongue body mind)
na rupa sabda gandha rasa spistavya dharmah
(no form sound smell taste touch dharmas)
na caksur dhatur ya van na mano vijnanam dhatur
(no eye-area up to no mind-consciousness area)
na vidya na vidya na vidya ksayo va vidya ksayo
(no clarity no clarity no clarity exhaustion no clarity exhaustion)
ya van jaramaranam na jaramarana ksayo
(up to old age no old age exhaustion)
na duhkha samudaya nirdoha margajna
(no suffering end of suffering path)
na jnanam na prapti na bhismaya tasmai na prapti
(no knowledge no ownership no witnessing no thing to own)
tvad bodhisattva prajnaparamita asritya
(therefore bodhisattva perfect wisdom dwells)
viha ratya citta varano vidya ksayo na vidya ksayo
(in dwell thought no obstacle clarity exhaustion not clairty exhaustion)
ya van jaramaranam na jaramarana ksayo
(up to old age no old age exhaustion)
na duhkha samudaya nirodha margajna
(no suffering end of suffering path)
na jnanam na prapti na bhismaya tasmai na prapti
(no knowledge no property no witnessing no thing to own)
tvad bodhisattvanam prajnaparamita asritya
(therefore bodhisattva perfect wisdom dwells)
viha ratya citta varano citta varano
(in dwell thought no obstacle thought no obstacle)
na siddhitvad atrasto vipa ryasa ti kranto
(no existence fear fright inverse reverse ? separate)
ni stha nirvana tya dha vyava sthitah
(perfectly stands nirvana three worlds thing experiences)
sarva buddhah prajnaparamitam asritya
(all buddhas perfect wisdom dwell)
(a?)nuttaram samyaksambodhim abdhisambuddhah
(unexcelled ultimate perfect insight together ? buddhas)
ta smai jnata vyam
(therefore should know ?)
prajnaparamitamahamantram mahavidyamantram
(perfect wisdom great charm great clear charm)
anuttaramantram asamasama mantram
(unexcelled charm unequalled equal charm)
sarva duhkha prasa manam sa tyam ami thyatvat
(all suffering stop terminate genuine real not vain)
prajnaparamitayam ukto mantrah tadyatha
(perfect wisdom declaired charm saying)
GATE GATE PARAGATE PARASAMGATE BODHI SVAHA
(gone gone totally gone totally completely gone enlightened so be it)
(perfect wisdom heart sutra)
aryavalokitesvaro bodhisattvo
(Avalokateshvara bodhisattva)
gambhiram prajnaparamita caryam caramano vyavalokayati
(deep perfect wisdom action perform luminously)
sma panca skandhas tams ca sva bhava sunyam
(saw five bundles them own nature empty)
pasyati sma iha sariputra
(? saw oh Sariputra)
rupam sunyata va rupam rupan na prithak
(form emptiness evidently form form not different)
sunyata sunyataya na prithag rupam
(emptiness emptiness not different form)
yad rupam sa sunyata ya sunyata sa rupam
(this form that emptiness this emptiness that form)
evam eva vedana samjna samskara vijnanam
(like this feeling thought choice consiousness)
iha sariputra sarva dharma sunyata
(oh Sariputra all dharmas emptiness)
laksana anutpanna anruddha avmala anuna aparpurna
(mark not born not pure not increase not decrease ?)
ta sariputra sunyatayam
(therefore Sariputra in the middle of emptiness)
na rupam na vedana na samjna na samskara na vijnana
(no form no feeling no thought no choice no consciousness)
na caksuh srotam na ghrana jihva kaya manah
(no eye ear no nose tongue body mind)
na rupa sabda gandha rasa spistavya dharmah
(no form sound smell taste touch dharmas)
na caksur dhatur ya van na mano vijnanam dhatur
(no eye-area up to no mind-consciousness area)
na vidya na vidya na vidya ksayo va vidya ksayo
(no clarity no clarity no clarity exhaustion no clarity exhaustion)
ya van jaramaranam na jaramarana ksayo
(up to old age no old age exhaustion)
na duhkha samudaya nirdoha margajna
(no suffering end of suffering path)
na jnanam na prapti na bhismaya tasmai na prapti
(no knowledge no ownership no witnessing no thing to own)
tvad bodhisattva prajnaparamita asritya
(therefore bodhisattva perfect wisdom dwells)
viha ratya citta varano vidya ksayo na vidya ksayo
(in dwell thought no obstacle clarity exhaustion not clairty exhaustion)
ya van jaramaranam na jaramarana ksayo
(up to old age no old age exhaustion)
na duhkha samudaya nirodha margajna
(no suffering end of suffering path)
na jnanam na prapti na bhismaya tasmai na prapti
(no knowledge no property no witnessing no thing to own)
tvad bodhisattvanam prajnaparamita asritya
(therefore bodhisattva perfect wisdom dwells)
viha ratya citta varano citta varano
(in dwell thought no obstacle thought no obstacle)
na siddhitvad atrasto vipa ryasa ti kranto
(no existence fear fright inverse reverse ? separate)
ni stha nirvana tya dha vyava sthitah
(perfectly stands nirvana three worlds thing experiences)
sarva buddhah prajnaparamitam asritya
(all buddhas perfect wisdom dwell)
(a?)nuttaram samyaksambodhim abdhisambuddhah
(unexcelled ultimate perfect insight together ? buddhas)
ta smai jnata vyam
(therefore should know ?)
prajnaparamitamahamantram mahavidyamantram
(perfect wisdom great charm great clear charm)
anuttaramantram asamasama mantram
(unexcelled charm unequalled equal charm)
sarva duhkha prasa manam sa tyam ami thyatvat
(all suffering stop terminate genuine real not vain)
prajnaparamitayam ukto mantrah tadyatha
(perfect wisdom declaired charm saying)
GATE GATE PARAGATE PARASAMGATE BODHI SVAHA
(gone gone totally gone totally completely gone enlightened so be it)
- wong chee tat :)
THE SUTRA OF FORTY-TWO SECTIONS SPOKEN BY THE BUDDHA
Translated by Upasaka Chu Chan (John Blofeld)
Key'ed in from hardcopy by TY with permission from publisher
(Yan Boon Remembrance Commitee in Hong Kong)
Note: [] indicates comments by TY
THE SUTRA OF FORTY-TWO SECTIONS SPOKEN BY THE BUDDHA
Jointly translated in the Later Han Dynasty by the monks
Kasyapa Matanga and Gobharana from Central India.
When the World Honored had become Enlightened, he
reflected thus: "To abandon desire and rest in perfect
quietude is the greatest of victories. To remain in a
state of complete abstraction is to overcome the ways
of all the evil ones." In the Royal Deer Park, he
expounded the Doctrine of the Four Noble Truths, converting
Kaundinya and four others, and thus manifesting the fruit
of the Way. There were frequently monks who voiced their
doubts and asked the Buddha to resolve them, so the World
Honored taught and commanded them, until, one by one, they
became Enlightened and, bringing their hands together in
respectful agreement, prepared to follow the sacred commands.
1. The Buddha said: "Those who, taking leave of their
families and adopting the homeless life, know the nature
of their minds and reach to what is fundamental, thus
breaking away (from the phenomenal and attaining to)
the unphenomenal, are called Sramanas. They constantly
observe the two hundred and fifty precepts, entering into
and abiding in perfect quietude. By working their way
through the four stages of progress, they become Arhans, who
possess the powers of levitation and transformation, as
well as the ability to prolong their lives for many aeons
and to reside or move about anywhere in heaven or earth.
Below them come the Anagamins, who at the end of a long life,
ascend in spirit to the nineteen heavens and become Arhats.
Then come the Sakridagamins who must ascend one step and be
reborn once more before becoming Arhans. There are also the
Srota-apanas who cannot become Arhans until they have passed
through nine more rounds of birth and death [original Chinese
text states seven, not nine]. One who has put an end to his
longings and desires is like a man who, having no further
use for his limbs (literal: having cut off his limbs), never
uses them again."
2. The Sramana who, having left home, puts an end to his desires
and drives away his longings, knowing the source of his own mind,
penetrates to the profound principles of Buddhahood. He awakes
to the non-phenomenal, clinging to nothing within and seeking
for nothing from without. His mind is not shackled with dogmas,
nor is he enmeshed by karma. Pondering nothing and doing nothing,
practising nothing and manifesting nothing, without passing through
all the successive stages, he (nevertheless) reaches the loftiest
of all. This is what is meant by "The Way".
3. The Buddha said: "He who has shorn his locks and beard to
become a Sramana and has accepted the Doctrine of the Way,
abandons everything of worldly value and is satisfied by the
food he obtained by begging, eating but once a day. If there
is a tree under which to rest, he desires nothing else.
Longings and desires are what make men stupid and darken their
minds.
4. The Buddha said: "There are ten things by which beings do
good and ten by which they do evil. What are they? Three are
performed with the body, four with the mouth, and three with the
mind. The (evils) performed with the body are killing, stealing
and unchaste deeds; those with the mouth are duplicity,
slandering, lying, and idle talk; those with the mind are
covetousness, anger, and foolishness. These ten are not in
keeping with the holy Way and are called the ten evil practices.
Putting a stop to all of them is called performing the ten
virtuous practices."
5. The Buddha said: "If a man has all kinds of faults and does
not regret them, in the space of a single heartbeat retribution
will suddenly fall upon him and, as water returning to the sea,
will gradually become deeper and wider. (But), if a man has
faults and, becoming aware of them, changes for the better,
retribution will melt away into nothingness of its own accord,
as the danger of a fever gradually abates once perspiration
has set in.
6. The Buddha said: "If an evil man, on hearing of what is good,
comes and creates a disturbance, you should hold your peace.
You must not angrily unbraid him; then he who has come to curse
you will merely harm himself."
7. The Buddha said: "There was one who heard that I uphold the
Way and practise great benevolence and compassion. On this account,
he came to sold me, but I remained silent and did not retort.
When he had finished scolding me, I said: "Sir, if you treat
another with courtesy and he does not accept it, does not the
courtesy and he does not accept it, does not the courtesy rebound
to you?" He replied that it does and I continued: 'Now you have
just cursed me and I did not accept your curses, so the evil
which you yourself did has now returned and fallen upon you.
For a sound accords with the noise that produced it and the
reflection accords with the form. In the end there will be no
escape, so take care lest you do what is evil."
8. The Buddha said: "An evil man may wish to injure the
Virtuous Ones and, raising his head, spit towards heaven, but
the spittle, far from reaching heaven, will return and descend
upon himself. An unruly wind may raise the dust, but the
dust does not go elsewhere; it remains to contaminate the
wind. Virtue cannot be destroyed, while evil inevitably
destroys itself."
9. The Buddha said: "Listen avidly to and cherish the Way. The
Way will certainly be hard to reach. Maintain your desire to
accept it humbly, for the Way is mighty indeed."
10. The Buddha said: "Observe those who bestow (knowledge of)
the Way. To help them is a great joy and many blessings can
thus be obtained." A Sramana asked: "Is there any limit to such
blessings?" The Buddha replied: "They are like the fire of a
torch from which hundreds and thousands of people light their
own torches. The (resulting) light eats up the darkness and that
torch is the origin of it all. Such is the nature of those
blessings."
11. The Buddha said: "To bestow food on a hundred bad men is not
equal to bestowing food on one good one. Bestowing food on a
thousand good men is not equal to bestowing food on one who
observes the five precepts. Bestowing food on ten thousand who
observe the five precepts is not equal to bestowing food on
one Srota-apana. Bestowing food on a million Srota-apanas is not
equal to bestowing food on one Sakrdagamin. Bestowing food on
ten million Sakrdagamins is not equal to bestowing food on one
Anagamin. Bestowing food on a hundred million Anagamins is not
equal to bestowing food on one Arhan. Bestowing food on a
thousand million Arhans is not equal to bestowing food on one
Pratyeka Buddha. Bestowing food on ten thousand million
Pratyeka Buddhas is not equal to bestowing food on one of the
Buddhas of the Triple World. Bestowing food on a hundred
thousand million Buddhas of the Triple World is not equal to
bestowing food on one who ponders nothing, does nothing,
practices nothing, and manifest nothing."
12. The Buddha said: "There are twenty things which are hard for
human beings:
"It is hard to practice charity when one is poor.
"It is hard to study the Way when occupying a position of great
authority.
"It is hard to surrender life at the approach of inevitable death.
"It is hard to get an opportunity of reading the sutras
"It is hard to be born directly into Buddhist surroundings
"It is hard to bear lust and desire (without yielding to them).
"It is hard to see something attractive without desiring it.
"It is hard to hard to bear insult without making an angry reply.
"It is hard to have power and not to pay regard to it.
"It is hard to come into contact with things and yet remain
unaffected by them
"It is hard to study widely and investigate everything thoroughly.
"It is hard to overcome selfishness and sloth.
"It is hard to avoid making light of not having studied (the Way)
enough.
"It is hard to keep the mind evenly balanced.
"It is hard to refrain from defining things as being something or
not being something.
"It is hard to come into contact with clear perception (of the Way).
"It is hard to perceive one's own nature and (through such perception)
to study the Way.
"It is hard to help others towards Enlightenment according to their
various deeds.
"It is hard to see the end (of the Way) without being moved.
"It is hard to discard successfully (the shackles that bind us to
the wheel of life and death) as opportunities present themselves.
13. A Sramana asked the Buddha: "By what method can we attain the knowledge
of how to put a stop to life (in the phenomental sphere) and come
in contact with the Way?" The Buddha answered: "By purifying the mind
preserving the will (to struggle onwards) you can come in contact
with the Way just as, when a mirror is wiped, the dust falls off and
the brightness remains. By eliminating desires and seeking for nothing
(else) you should be able to put a stop to life (in the phenomenal
sphere)".
14. A Sramana asked the Buddha: "What is goodness and what is
greatness?" The Buddha replied: "To follow the Way and hold to what
is true is good. When the will is in conformity with the Way, that
is greatness."
15. A Sramana asked the Buddha: "What is great power and what is
the acme of brilliance?" The Buddha answered: "To be able to bear
insult (without retort) implies great power. He that does not cherish
cause for resentment, but remains calm and firm equally (under all
circumstances), and who bears all things without indulging in abuse
will certainly be honored by men. The acme of brilliance is reached
when the mind is utterly purged of impurities and nothing false or
foul remains (to besmirch) its purity. When there is nothing, from
before the formation of heaven and earth until now or in any of the
ten quarters of the universe which you have not seen, heard and
understood; when you have attained to a knowledge of everything, that
may be called brilliance."
16. Men who cherish longings and desires are those who have not
perceived the Way. Just as, if clear water be stirred up with the
hand, none of those looking into it will perceive their reflections,
so men, in whose minds filth has been stirred up by longings and
desires will not perceive the Way. You Sramanas must abandon
longings and desires. When the filth of longing and desires has
been entirely cleared away, then only will you be able to perceive
the Way."
17. The Buddha said: "With those who have perceived the Way, it is
thus. Just as, when one enters a dark house with a torch, the
darkness is dissipated and only light remains, so, by studing the
Way and perceiving the truth, ignorance is dissipated and insight
remains forever."
18. The Buddha said: "My Doctrine implies thinking of that which
is beyond thought, performing that which is beyond performance,
speaking of that which is beyond words and practising that which
is beyond practice. Those who can come up to this, progress, while
the stupid regress. The way which can be express in words stops
short; there is nothing which can be grasped. If you are wrong by
so much as the thousandth part of a hair, you will lose (the Way)
in a flash."
19. The Buddha said: "Regard heaven and earth and consider their
impermanence. Regard the world and consider its impermanence.
Regard the spiritual awakening as Bodhi. This sort of knowledge
leads to speedy Enlightenment."
20. The Buddha said: "You should ponder on the fact that, though
each of the four elements of which the body is made up has a name,
none of them (constitute any part of) the real self. In fact, the
self is non-existant, like a mirage."
21. The Buddha said: "There are people who, following the dictates of
their feelings and desires, seek to make a name or themselves, but,
by the time that name resounds, they are already dead. Those who
hunger for a name that shall long be remembered in the world and who
do not study the Way strive vainly and struggle for empty forms.
Just as burning incese, though others perceive its pleasant smell,
is itself being burnt up, so (desires) bring the danger of fire which
can burn up your bodies in their train.
22. The Buddha said: "Wealth and beauty, to a man who will not relinquish
them, are like a knife covered with honey which, even before he has
had the pleasure of eating the honey, cuts the tongue of the child that
licks it."
23. The Buddha said: "People who are tied to their wives, children, and
homes are worse off than prisoners. A prisoner will be released sooner
or later, but wives and children have no thought of betaking themselves
off. Why fear to rid yourselves immediately of the longing for
physical beauty? (Otherwise,) you are tamely submitting to the jaws
of a tiger and deliberately allowing yourselves to drown in the
quicksand into which you have fallen, thus meriting the name of 'simple
fellows'. If you can reach the point (of abandoning such things), you
will rise from the dust and become Arhans.
24. The Buddha said: "Of all longings and desires, there is none stronger
than sex. Sex as a desire has no equal. Rely on the (universal) Oneness.
No one under heaven is able to become a follower of the Way if he accepts
dualism.
25. The Buddha said: "Those who (permit themselves) longings and desires
are like a man who walks in the teeth of the wind carrying a torch.
Inevitably, his hands will be burnt.
26. The gods bestowed the jade girl upon me, hoping to shake my
determination. I said, 'O skin bag, full of every kind of filth!
For what have you come here? Go! I do not need you.' Then the gods
payed me profound reverence and, as they asked me to expound the Way,
I enlightened them and they became Srota-apanas as a result."
27. The Buddha said: "Those who follow the Way are like a piece of
wood in the water, which floats along, touching neither bank, and
which is neither picked up by men, intercepted by the gods, hindered
by floating scum, nor rots upon the way. I am prepared to undertake
that such a piece of wood will certainly reach the sea. If those
who study the Way are not misled by their feelings and desires, not
disburbed by any sort of depravity, and, if they earnestly advance
towards the unphenomenal, I am prepared to undertake that they will
certainly attain to the Way."
28. The Buddha said: "Be careful not to depend on your own intelligence--
it is not to be trusted. Take care not to come in contact with physical
attractions-- such contacts result in calamities. Only when you have
reached the stage of Arhan can you depend on your own intelligence."
29. The Buddha said: "Take care to avoid looking on the beauty of women and
do not converse with them. If you do (have occasion to) converse with
them, control the thoughts which run through your minds. When I was a
Sramana and came in contact with the impure world, I was like the lotus
which remains unsullied by the mud (from which it grows). Think of old
women as of you mothers, of those older than yourselves as of your elder
sisters, of those younger than yourselves as of your younger sisters, and
of very young ones as your daughters. Dwell on thoughts of Enlightenment
and banish all evil ones."
30. The Buddha said: "Those who follow the Way are like straw which must
be perserved from fire. A follower of the Way who experience desire must
put a distance between himself and (object of his) desire."
31. The Buddha said: "There was one who indulged his sexual passions
unceasingly but who wished, of his own accord, to put an end to his evil
actions, I said to him: "To put a stop to these evil actions will not be
so good as to put a stop to (the root of the evil) in your mind. The
mind is like Kung Ts'ao. If Kung Ts'ao desists, his followers will stop
also. If mental depravities continues, what is the use of putting an
end to evil actions?' I then repeated this verse for him: 'Desire
springs from your thoughts. Thought springs from discernment (of matter).
When the two minds are both stilled, there is neither form nor action.'
I added that this verse was first spoken by Kasyapa Buddha".
32. The Buddha said: "The sorrows of men comes from their longings and
desires. Fear comes from these sorrows. If freedom from desire is
attained, what (cause for) grief and fear will remain?
33. The Buddha said: "Those who follow the Way are like one who has to
fight ten thousand and who, putting on his armor, steps out of the gate.
His toughts may be timorous and his resolution weak, or he may (even) get
halfway to the battle-ground and then turn around and flee. Again, he
may join battle and be slain. On the other hand, he may gain the victory
and return. The Sramana who studies the Way must have a resolute mind
and zealously build up his courage, fearing nothing that lies before him
and destroying all demons (of temptation that stand in his way), that he
may obtain the fruit (of diligently studing) the Way."
34. One night, a Sramana was intoning "The Sutra of Teachings Bequeathed
by Kasyapa Buddha." The sound of his voice was mournful, for he though
repentantly of his back-slidings, born of desire. The Buddha asked him:
"What did you do before you became a monk?" "I used to like playing the
lute," he replied. "What happened," said the Buddha, "when you loosened
the strings?" "They made no sound." "And when you pulled them taut?"
"The sounds were brief." "And how was it when they were neither taut
nor loose?" "Then all the sounds were normal" replied the Sraman. To this
the Buddha said, "It is the same with a Sraman studing the Way. If his
mind is properly adjusted, he can attain to it, but if he forces himself
towards it, his mind will become weary and, on account of the weariness
of his mind, his thoughts will become irritable. With such irritable
thoughts, his actions will retrogress and, with such retrogression, evil
will enter his mind. But if he studies quietly and happily, he will not
lose the Way."
35. The Buddha said: "If a man smelts iron until all impurities have been
eliminated (before proceeding to) make implements with it, the implements
will be of fine quality. If one who studies the Way first purges his heart
of all foul influences, his actions will then become pure."
36. The Buddha said:
"It is hard for one to leave the grosser forms of incarnation and be born
a human being.
"It is hard for such a one to escape being a woman and be born a man.
"It is hard for such a one to be born with all his organs in perfect
condition.
"It is hard for such a one to be born in China.
"It is hard for such a one to be born directly into Buddhist surroundings.
"It is hard for such a one to come in contact with the Way.
"It is hard for such a one to cultivate faith in his mind.
"It is hard for such a one to attain to the Bodhi-heart.
"it is hard for such a one to attain to (the state where) nothing is
practised and nothing manifested."
37. The Buddha said: "A desciple living thousands of miles away from me
will, if he constantly cherishes and ponders on my precepts, attain the
fruit (of studying) the Way: but one who is in immediate contact with me,
though he sees me constantly, will ultimately fail to do so if he does not
follow my precepts."
38. The Buddha said to a Sramana: "How long is the span of a man's life?"
"It is but a few days," was the answer. The Buddha said: "You have not
understood," and asked another Sramana, who replied: "It is (like) the time
taken to eat(a single meal.") To this the Buddha replied in the same way
and asked a third: "How long is the span of a man's life?" "It is (like)
the time taken by (single) breath," was the reply. "Excellent," said the
Buddha, "You understand the Way."
39. The Buddha said: "Those who study the Way of the Buddha should believe
and follow all that is said by the Buddha. Just as, when you eat honey
(you find that), every drop of it sweet, so it is with my words."
40. The Buddha said: "A Sramana studying the Way should not be as an ox
turning the millstone which though it performs the necessary actions with
its body, does not concentrate on them with its mind. If the Way is followed
in the mind, of what use are actions?"
41. The Buddha said: "Those who follow the Way are like an ox bearing a
heavy load and walking through deep mud. It feels so weary that it does
not dare to look to left or right and, only on emerging from the mud, can it
revive itself by resting. A Sramana should regard feelings and desires
more seriously than (the ox regards) the mud. Only by controlling his
mind and thinking of the Way can he avoid sorrow."
42. The Buddha said: "I look upon the state of kings and princes as upon
the dust which blows through a crack. I look upon ornaments of gold and
jewels as upon rubble. I look upon garments of finest silk as upon worn-
out rags. I look upon a major chiliocosm as upon a small nut. I look upon
the Anavatapta as upon oil for smearing the feet. (On the other hand), I
look upon expedient methods (leading to the truth) as upon spending heaps of
jewels. I look upon the supreme vehicle as upon a dream of abundant wealth.
I look upon the Buddha's Way as upon all the splendors which confront the
eye. I look upon dhyana meditation as upon the pillar of Mount Sumeru. I
look upon Nirvana as upon waking at daybreak from a night's sleep. I look
upon heresy erected as upon six dragons dancing. I look upon the universal,
impartial attitude (of a Buddha) as upon the Absolute Reality. I look upon
conversion (to the Way) as upon the changes undergone by a tree (due to the
action of the) four seasons."
Key'ed in from hardcopy by TY with permission from publisher
(Yan Boon Remembrance Commitee in Hong Kong)
Note: [] indicates comments by TY
THE SUTRA OF FORTY-TWO SECTIONS SPOKEN BY THE BUDDHA
Jointly translated in the Later Han Dynasty by the monks
Kasyapa Matanga and Gobharana from Central India.
When the World Honored had become Enlightened, he
reflected thus: "To abandon desire and rest in perfect
quietude is the greatest of victories. To remain in a
state of complete abstraction is to overcome the ways
of all the evil ones." In the Royal Deer Park, he
expounded the Doctrine of the Four Noble Truths, converting
Kaundinya and four others, and thus manifesting the fruit
of the Way. There were frequently monks who voiced their
doubts and asked the Buddha to resolve them, so the World
Honored taught and commanded them, until, one by one, they
became Enlightened and, bringing their hands together in
respectful agreement, prepared to follow the sacred commands.
1. The Buddha said: "Those who, taking leave of their
families and adopting the homeless life, know the nature
of their minds and reach to what is fundamental, thus
breaking away (from the phenomenal and attaining to)
the unphenomenal, are called Sramanas. They constantly
observe the two hundred and fifty precepts, entering into
and abiding in perfect quietude. By working their way
through the four stages of progress, they become Arhans, who
possess the powers of levitation and transformation, as
well as the ability to prolong their lives for many aeons
and to reside or move about anywhere in heaven or earth.
Below them come the Anagamins, who at the end of a long life,
ascend in spirit to the nineteen heavens and become Arhats.
Then come the Sakridagamins who must ascend one step and be
reborn once more before becoming Arhans. There are also the
Srota-apanas who cannot become Arhans until they have passed
through nine more rounds of birth and death [original Chinese
text states seven, not nine]. One who has put an end to his
longings and desires is like a man who, having no further
use for his limbs (literal: having cut off his limbs), never
uses them again."
2. The Sramana who, having left home, puts an end to his desires
and drives away his longings, knowing the source of his own mind,
penetrates to the profound principles of Buddhahood. He awakes
to the non-phenomenal, clinging to nothing within and seeking
for nothing from without. His mind is not shackled with dogmas,
nor is he enmeshed by karma. Pondering nothing and doing nothing,
practising nothing and manifesting nothing, without passing through
all the successive stages, he (nevertheless) reaches the loftiest
of all. This is what is meant by "The Way".
3. The Buddha said: "He who has shorn his locks and beard to
become a Sramana and has accepted the Doctrine of the Way,
abandons everything of worldly value and is satisfied by the
food he obtained by begging, eating but once a day. If there
is a tree under which to rest, he desires nothing else.
Longings and desires are what make men stupid and darken their
minds.
4. The Buddha said: "There are ten things by which beings do
good and ten by which they do evil. What are they? Three are
performed with the body, four with the mouth, and three with the
mind. The (evils) performed with the body are killing, stealing
and unchaste deeds; those with the mouth are duplicity,
slandering, lying, and idle talk; those with the mind are
covetousness, anger, and foolishness. These ten are not in
keeping with the holy Way and are called the ten evil practices.
Putting a stop to all of them is called performing the ten
virtuous practices."
5. The Buddha said: "If a man has all kinds of faults and does
not regret them, in the space of a single heartbeat retribution
will suddenly fall upon him and, as water returning to the sea,
will gradually become deeper and wider. (But), if a man has
faults and, becoming aware of them, changes for the better,
retribution will melt away into nothingness of its own accord,
as the danger of a fever gradually abates once perspiration
has set in.
6. The Buddha said: "If an evil man, on hearing of what is good,
comes and creates a disturbance, you should hold your peace.
You must not angrily unbraid him; then he who has come to curse
you will merely harm himself."
7. The Buddha said: "There was one who heard that I uphold the
Way and practise great benevolence and compassion. On this account,
he came to sold me, but I remained silent and did not retort.
When he had finished scolding me, I said: "Sir, if you treat
another with courtesy and he does not accept it, does not the
courtesy and he does not accept it, does not the courtesy rebound
to you?" He replied that it does and I continued: 'Now you have
just cursed me and I did not accept your curses, so the evil
which you yourself did has now returned and fallen upon you.
For a sound accords with the noise that produced it and the
reflection accords with the form. In the end there will be no
escape, so take care lest you do what is evil."
8. The Buddha said: "An evil man may wish to injure the
Virtuous Ones and, raising his head, spit towards heaven, but
the spittle, far from reaching heaven, will return and descend
upon himself. An unruly wind may raise the dust, but the
dust does not go elsewhere; it remains to contaminate the
wind. Virtue cannot be destroyed, while evil inevitably
destroys itself."
9. The Buddha said: "Listen avidly to and cherish the Way. The
Way will certainly be hard to reach. Maintain your desire to
accept it humbly, for the Way is mighty indeed."
10. The Buddha said: "Observe those who bestow (knowledge of)
the Way. To help them is a great joy and many blessings can
thus be obtained." A Sramana asked: "Is there any limit to such
blessings?" The Buddha replied: "They are like the fire of a
torch from which hundreds and thousands of people light their
own torches. The (resulting) light eats up the darkness and that
torch is the origin of it all. Such is the nature of those
blessings."
11. The Buddha said: "To bestow food on a hundred bad men is not
equal to bestowing food on one good one. Bestowing food on a
thousand good men is not equal to bestowing food on one who
observes the five precepts. Bestowing food on ten thousand who
observe the five precepts is not equal to bestowing food on
one Srota-apana. Bestowing food on a million Srota-apanas is not
equal to bestowing food on one Sakrdagamin. Bestowing food on
ten million Sakrdagamins is not equal to bestowing food on one
Anagamin. Bestowing food on a hundred million Anagamins is not
equal to bestowing food on one Arhan. Bestowing food on a
thousand million Arhans is not equal to bestowing food on one
Pratyeka Buddha. Bestowing food on ten thousand million
Pratyeka Buddhas is not equal to bestowing food on one of the
Buddhas of the Triple World. Bestowing food on a hundred
thousand million Buddhas of the Triple World is not equal to
bestowing food on one who ponders nothing, does nothing,
practices nothing, and manifest nothing."
12. The Buddha said: "There are twenty things which are hard for
human beings:
"It is hard to practice charity when one is poor.
"It is hard to study the Way when occupying a position of great
authority.
"It is hard to surrender life at the approach of inevitable death.
"It is hard to get an opportunity of reading the sutras
"It is hard to be born directly into Buddhist surroundings
"It is hard to bear lust and desire (without yielding to them).
"It is hard to see something attractive without desiring it.
"It is hard to hard to bear insult without making an angry reply.
"It is hard to have power and not to pay regard to it.
"It is hard to come into contact with things and yet remain
unaffected by them
"It is hard to study widely and investigate everything thoroughly.
"It is hard to overcome selfishness and sloth.
"It is hard to avoid making light of not having studied (the Way)
enough.
"It is hard to keep the mind evenly balanced.
"It is hard to refrain from defining things as being something or
not being something.
"It is hard to come into contact with clear perception (of the Way).
"It is hard to perceive one's own nature and (through such perception)
to study the Way.
"It is hard to help others towards Enlightenment according to their
various deeds.
"It is hard to see the end (of the Way) without being moved.
"It is hard to discard successfully (the shackles that bind us to
the wheel of life and death) as opportunities present themselves.
13. A Sramana asked the Buddha: "By what method can we attain the knowledge
of how to put a stop to life (in the phenomental sphere) and come
in contact with the Way?" The Buddha answered: "By purifying the mind
preserving the will (to struggle onwards) you can come in contact
with the Way just as, when a mirror is wiped, the dust falls off and
the brightness remains. By eliminating desires and seeking for nothing
(else) you should be able to put a stop to life (in the phenomenal
sphere)".
14. A Sramana asked the Buddha: "What is goodness and what is
greatness?" The Buddha replied: "To follow the Way and hold to what
is true is good. When the will is in conformity with the Way, that
is greatness."
15. A Sramana asked the Buddha: "What is great power and what is
the acme of brilliance?" The Buddha answered: "To be able to bear
insult (without retort) implies great power. He that does not cherish
cause for resentment, but remains calm and firm equally (under all
circumstances), and who bears all things without indulging in abuse
will certainly be honored by men. The acme of brilliance is reached
when the mind is utterly purged of impurities and nothing false or
foul remains (to besmirch) its purity. When there is nothing, from
before the formation of heaven and earth until now or in any of the
ten quarters of the universe which you have not seen, heard and
understood; when you have attained to a knowledge of everything, that
may be called brilliance."
16. Men who cherish longings and desires are those who have not
perceived the Way. Just as, if clear water be stirred up with the
hand, none of those looking into it will perceive their reflections,
so men, in whose minds filth has been stirred up by longings and
desires will not perceive the Way. You Sramanas must abandon
longings and desires. When the filth of longing and desires has
been entirely cleared away, then only will you be able to perceive
the Way."
17. The Buddha said: "With those who have perceived the Way, it is
thus. Just as, when one enters a dark house with a torch, the
darkness is dissipated and only light remains, so, by studing the
Way and perceiving the truth, ignorance is dissipated and insight
remains forever."
18. The Buddha said: "My Doctrine implies thinking of that which
is beyond thought, performing that which is beyond performance,
speaking of that which is beyond words and practising that which
is beyond practice. Those who can come up to this, progress, while
the stupid regress. The way which can be express in words stops
short; there is nothing which can be grasped. If you are wrong by
so much as the thousandth part of a hair, you will lose (the Way)
in a flash."
19. The Buddha said: "Regard heaven and earth and consider their
impermanence. Regard the world and consider its impermanence.
Regard the spiritual awakening as Bodhi. This sort of knowledge
leads to speedy Enlightenment."
20. The Buddha said: "You should ponder on the fact that, though
each of the four elements of which the body is made up has a name,
none of them (constitute any part of) the real self. In fact, the
self is non-existant, like a mirage."
21. The Buddha said: "There are people who, following the dictates of
their feelings and desires, seek to make a name or themselves, but,
by the time that name resounds, they are already dead. Those who
hunger for a name that shall long be remembered in the world and who
do not study the Way strive vainly and struggle for empty forms.
Just as burning incese, though others perceive its pleasant smell,
is itself being burnt up, so (desires) bring the danger of fire which
can burn up your bodies in their train.
22. The Buddha said: "Wealth and beauty, to a man who will not relinquish
them, are like a knife covered with honey which, even before he has
had the pleasure of eating the honey, cuts the tongue of the child that
licks it."
23. The Buddha said: "People who are tied to their wives, children, and
homes are worse off than prisoners. A prisoner will be released sooner
or later, but wives and children have no thought of betaking themselves
off. Why fear to rid yourselves immediately of the longing for
physical beauty? (Otherwise,) you are tamely submitting to the jaws
of a tiger and deliberately allowing yourselves to drown in the
quicksand into which you have fallen, thus meriting the name of 'simple
fellows'. If you can reach the point (of abandoning such things), you
will rise from the dust and become Arhans.
24. The Buddha said: "Of all longings and desires, there is none stronger
than sex. Sex as a desire has no equal. Rely on the (universal) Oneness.
No one under heaven is able to become a follower of the Way if he accepts
dualism.
25. The Buddha said: "Those who (permit themselves) longings and desires
are like a man who walks in the teeth of the wind carrying a torch.
Inevitably, his hands will be burnt.
26. The gods bestowed the jade girl upon me, hoping to shake my
determination. I said, 'O skin bag, full of every kind of filth!
For what have you come here? Go! I do not need you.' Then the gods
payed me profound reverence and, as they asked me to expound the Way,
I enlightened them and they became Srota-apanas as a result."
27. The Buddha said: "Those who follow the Way are like a piece of
wood in the water, which floats along, touching neither bank, and
which is neither picked up by men, intercepted by the gods, hindered
by floating scum, nor rots upon the way. I am prepared to undertake
that such a piece of wood will certainly reach the sea. If those
who study the Way are not misled by their feelings and desires, not
disburbed by any sort of depravity, and, if they earnestly advance
towards the unphenomenal, I am prepared to undertake that they will
certainly attain to the Way."
28. The Buddha said: "Be careful not to depend on your own intelligence--
it is not to be trusted. Take care not to come in contact with physical
attractions-- such contacts result in calamities. Only when you have
reached the stage of Arhan can you depend on your own intelligence."
29. The Buddha said: "Take care to avoid looking on the beauty of women and
do not converse with them. If you do (have occasion to) converse with
them, control the thoughts which run through your minds. When I was a
Sramana and came in contact with the impure world, I was like the lotus
which remains unsullied by the mud (from which it grows). Think of old
women as of you mothers, of those older than yourselves as of your elder
sisters, of those younger than yourselves as of your younger sisters, and
of very young ones as your daughters. Dwell on thoughts of Enlightenment
and banish all evil ones."
30. The Buddha said: "Those who follow the Way are like straw which must
be perserved from fire. A follower of the Way who experience desire must
put a distance between himself and (object of his) desire."
31. The Buddha said: "There was one who indulged his sexual passions
unceasingly but who wished, of his own accord, to put an end to his evil
actions, I said to him: "To put a stop to these evil actions will not be
so good as to put a stop to (the root of the evil) in your mind. The
mind is like Kung Ts'ao. If Kung Ts'ao desists, his followers will stop
also. If mental depravities continues, what is the use of putting an
end to evil actions?' I then repeated this verse for him: 'Desire
springs from your thoughts. Thought springs from discernment (of matter).
When the two minds are both stilled, there is neither form nor action.'
I added that this verse was first spoken by Kasyapa Buddha".
32. The Buddha said: "The sorrows of men comes from their longings and
desires. Fear comes from these sorrows. If freedom from desire is
attained, what (cause for) grief and fear will remain?
33. The Buddha said: "Those who follow the Way are like one who has to
fight ten thousand and who, putting on his armor, steps out of the gate.
His toughts may be timorous and his resolution weak, or he may (even) get
halfway to the battle-ground and then turn around and flee. Again, he
may join battle and be slain. On the other hand, he may gain the victory
and return. The Sramana who studies the Way must have a resolute mind
and zealously build up his courage, fearing nothing that lies before him
and destroying all demons (of temptation that stand in his way), that he
may obtain the fruit (of diligently studing) the Way."
34. One night, a Sramana was intoning "The Sutra of Teachings Bequeathed
by Kasyapa Buddha." The sound of his voice was mournful, for he though
repentantly of his back-slidings, born of desire. The Buddha asked him:
"What did you do before you became a monk?" "I used to like playing the
lute," he replied. "What happened," said the Buddha, "when you loosened
the strings?" "They made no sound." "And when you pulled them taut?"
"The sounds were brief." "And how was it when they were neither taut
nor loose?" "Then all the sounds were normal" replied the Sraman. To this
the Buddha said, "It is the same with a Sraman studing the Way. If his
mind is properly adjusted, he can attain to it, but if he forces himself
towards it, his mind will become weary and, on account of the weariness
of his mind, his thoughts will become irritable. With such irritable
thoughts, his actions will retrogress and, with such retrogression, evil
will enter his mind. But if he studies quietly and happily, he will not
lose the Way."
35. The Buddha said: "If a man smelts iron until all impurities have been
eliminated (before proceeding to) make implements with it, the implements
will be of fine quality. If one who studies the Way first purges his heart
of all foul influences, his actions will then become pure."
36. The Buddha said:
"It is hard for one to leave the grosser forms of incarnation and be born
a human being.
"It is hard for such a one to escape being a woman and be born a man.
"It is hard for such a one to be born with all his organs in perfect
condition.
"It is hard for such a one to be born in China.
"It is hard for such a one to be born directly into Buddhist surroundings.
"It is hard for such a one to come in contact with the Way.
"It is hard for such a one to cultivate faith in his mind.
"It is hard for such a one to attain to the Bodhi-heart.
"it is hard for such a one to attain to (the state where) nothing is
practised and nothing manifested."
37. The Buddha said: "A desciple living thousands of miles away from me
will, if he constantly cherishes and ponders on my precepts, attain the
fruit (of studying) the Way: but one who is in immediate contact with me,
though he sees me constantly, will ultimately fail to do so if he does not
follow my precepts."
38. The Buddha said to a Sramana: "How long is the span of a man's life?"
"It is but a few days," was the answer. The Buddha said: "You have not
understood," and asked another Sramana, who replied: "It is (like) the time
taken to eat(a single meal.") To this the Buddha replied in the same way
and asked a third: "How long is the span of a man's life?" "It is (like)
the time taken by (single) breath," was the reply. "Excellent," said the
Buddha, "You understand the Way."
39. The Buddha said: "Those who study the Way of the Buddha should believe
and follow all that is said by the Buddha. Just as, when you eat honey
(you find that), every drop of it sweet, so it is with my words."
40. The Buddha said: "A Sramana studying the Way should not be as an ox
turning the millstone which though it performs the necessary actions with
its body, does not concentrate on them with its mind. If the Way is followed
in the mind, of what use are actions?"
41. The Buddha said: "Those who follow the Way are like an ox bearing a
heavy load and walking through deep mud. It feels so weary that it does
not dare to look to left or right and, only on emerging from the mud, can it
revive itself by resting. A Sramana should regard feelings and desires
more seriously than (the ox regards) the mud. Only by controlling his
mind and thinking of the Way can he avoid sorrow."
42. The Buddha said: "I look upon the state of kings and princes as upon
the dust which blows through a crack. I look upon ornaments of gold and
jewels as upon rubble. I look upon garments of finest silk as upon worn-
out rags. I look upon a major chiliocosm as upon a small nut. I look upon
the Anavatapta as upon oil for smearing the feet. (On the other hand), I
look upon expedient methods (leading to the truth) as upon spending heaps of
jewels. I look upon the supreme vehicle as upon a dream of abundant wealth.
I look upon the Buddha's Way as upon all the splendors which confront the
eye. I look upon dhyana meditation as upon the pillar of Mount Sumeru. I
look upon Nirvana as upon waking at daybreak from a night's sleep. I look
upon heresy erected as upon six dragons dancing. I look upon the universal,
impartial attitude (of a Buddha) as upon the Absolute Reality. I look upon
conversion (to the Way) as upon the changes undergone by a tree (due to the
action of the) four seasons."
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 :)
Sutra of the Buddha's Teaching on Amitabha
Sutra of the Buddha's Teaching On Amitabha
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
Universities publish grade profiles as guide for course applicants
Universities publish grade profiles as guide for course applicants
By Sufian Suderman, TODAY | Posted: 13 February 2009
SINGAPORE: The days when junior college and polytechnic students engage in the guessing game - will they or won't they get a place in a coveted varsity course - may be over.
For the first time, all three public universities - Nanyang Technological University (NTU), National University of Singapore (NUS) and Singapore Management University (SMU) - have published their lists of "grade profiles" for A-level students and "grade point average (GPA)" for polytechnic students to help them assess their chances of getting into the various undergraduate courses offered by the universities.
For example, for NUS' 2008 admission exercise, students who were offered places to its law and medicine faculties generally scored 4As for three H2 and one H1 subjects.
The move comes following calls by various quarters in recent years for the universities to be more transparent about their entry requirements.
Students interviewed by TODAY welcomed the publication of the lists - but some wondered if even more information could be released.
Second-year polytechnic student Gerlynn Chan, 18, said: "The universities should have done this a long time ago. However, certain courses like the Mass Communication course from NTU also require you to take several tests and interviews ... so I think they should provide more of such information regarding such aspects."
JC student Chua Han Wee, 19, who is waiting for his A-level results, feels that "grades should not be the only consideration".
"Consistency of a student's performance in co-curricular activities (CCAs) should also be taken into account." he added.
Mr Alan Goh, SMU's director of undergraduate admissions, said the grade profiles are meant to be "an indicative guide". All applicants are assessed on "SMU's holistic selection process, which includes their academic standing and CCA achievements". (here * Ed: Info may change)
An NUS spokesperson said: "The exact requirements will vary depending on the specific course and is ultimately determined by the strength of the applicant pool each year."
The publication of grade profiles has made students such as 18-year-old Khalid Khan realise that they need to study harder if they want to earn a place in the university.
The polytechnic student in media and communication said: "I'm now coming to year 3. This means I've got only a year to get a minimum of GPA 3 to have a higher chance of entering any of these local universities."
By Sufian Suderman, TODAY | Posted: 13 February 2009
SINGAPORE: The days when junior college and polytechnic students engage in the guessing game - will they or won't they get a place in a coveted varsity course - may be over.
For the first time, all three public universities - Nanyang Technological University (NTU), National University of Singapore (NUS) and Singapore Management University (SMU) - have published their lists of "grade profiles" for A-level students and "grade point average (GPA)" for polytechnic students to help them assess their chances of getting into the various undergraduate courses offered by the universities.
For example, for NUS' 2008 admission exercise, students who were offered places to its law and medicine faculties generally scored 4As for three H2 and one H1 subjects.
The move comes following calls by various quarters in recent years for the universities to be more transparent about their entry requirements.
Students interviewed by TODAY welcomed the publication of the lists - but some wondered if even more information could be released.
Second-year polytechnic student Gerlynn Chan, 18, said: "The universities should have done this a long time ago. However, certain courses like the Mass Communication course from NTU also require you to take several tests and interviews ... so I think they should provide more of such information regarding such aspects."
JC student Chua Han Wee, 19, who is waiting for his A-level results, feels that "grades should not be the only consideration".
"Consistency of a student's performance in co-curricular activities (CCAs) should also be taken into account." he added.
Mr Alan Goh, SMU's director of undergraduate admissions, said the grade profiles are meant to be "an indicative guide". All applicants are assessed on "SMU's holistic selection process, which includes their academic standing and CCA achievements". (here * Ed: Info may change)
An NUS spokesperson said: "The exact requirements will vary depending on the specific course and is ultimately determined by the strength of the applicant pool each year."
The publication of grade profiles has made students such as 18-year-old Khalid Khan realise that they need to study harder if they want to earn a place in the university.
The polytechnic student in media and communication said: "I'm now coming to year 3. This means I've got only a year to get a minimum of GPA 3 to have a higher chance of entering any of these local universities."
For more information, visit the universities' respective websites.
- TODAY/fa
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