Anam Cara Zen Buddhist Church of Enlightenment

Take Action - One Million Calls for Clean Energy

2009-10-23T14:19:00.000-07:00

Take Action - One Million Calls for Clean Energy

Tricycle's Daily Dharma - May 18, 2009 - Trust Friends Over Illusions

2009-05-18T12:30:00.000-07:00

When those we’re closest to see through our illusions and point out our self-centered mistakes, we quickly get defensive, and if they don’t stop we may become quite angry or enraged. If we look at those arguments in which tempers flare and voices are raised, we’ll find that most are sparked by our feeling that someone else has injured the narcissistic image we cherish in our hearts. In those moments when a loved one’s words run contrary to our illusions, we must choose which we cherish more—the loved one or the illusions.

Daily Kabbalah Tune Up: While There's Time - April 22, 2009

2009-04-22T09:55:00.000-07:00

Wednesday, April 22

Why do we always wait until it's too late to say I'm sorry?

Mend a broken fence today. Remove some space from your relationships. Speak straight from the heart — while there's still time.

Harness Your Brain Power

2008-09-07T13:53:00.001-07:00

HARNESS YOUR BRAINPOWER
by Harvey Mackay

Knowledge is power.

How much do you know about everything? How much do you know about a lot of things? Okay, how much do you know about a few things?

If these seem like odd questions, stop and ponder what you know versus what you don't. Then consider how you would get along if you needed good information on topics that were outside your comfort zone.

As former U.S. President Woodrow Wilson said, "I not only use all the brains I have but all that I can borrow."

I would add this: and all that I can buy, if necessary.

I rely on experts for all kinds of information. I preach the importance of building a network of experts before you need them so that they are there when you do. Whether it's a surgeon, realtor, auto mechanic or a master salesperson, I want the best. And I will return the favor whenever I can, whether it's business advice; a reference; or tickets to a sporting event, concert or the theatre.

But let me make this very clear: I also rely on my own instincts, because eventually, it all comes back to me. I weigh the information I receive from others, and make the best judgment I can. For instance, I am the first to admit that most technology baffles me. But show me how a new gizmo can make my life easier, my business more successful, save me time, or just add to my fun, and I'm sold. That's why I use a Blackberry.

I try to absorb and retain as much information from my experts as I can. You never know when it will come in handy, or when you will find another application for it.

Carl Ally, founder of Ally & Gargano, one of the 20th century's most successful advertising agencies, had an interesting take on knowledge: "The creative person wants to be a know-it-all. He wants to know about all kinds of things: ancient history, nineteenth century mathematics, current-manufacturing techniques, flower arranging and hog futures. Because he never knows when these ideas might come together to form a new idea. It may happen six minutes later or six months or six years down to road. But he has faith that it will happen."

All of us have the ability to gain more knowledge. The brain is amazing. While the old theory that we use only 10 percent of our brains has been widely debunked, there's plenty of evidence that we can increase our brainpower, retention and focus. Plenty of books and websites offer all kinds of help. I'm not endorsing any specific method, but I would encourage you to check out ways to expand your horizons.

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Do you want to Outsell, Outmanage, Outmotivate & Outnegotiate Your Competition?

Let Harvey Mackay teach you how:

To turn no into yes!
Knowledge into action!
And…
Data into info the CIA would envy!

Harvey Mackay’s ability to teach profound business and life lessons in a compelling yet entertaining way has made him one of America’s most popular speakers.

To learn more about this powerful DVD and to purchase individually or as part of a special discounted package, click here.

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In the meantime, you can take some basic steps to improve your knowledge:

•Read. Pick out books, newspapers, websites, encyclopedias, anything with information that teaches you something you didn't already know. Play Trivial Pursuit or watch Jeopardy. Learn something new every day. In my opinion, there are no such things as useless facts. If it's part of our world, it's worth knowing. I will get on my soapbox here again: embrace lifelong learning.

•Listen. Sounds simple enough, but it's so easy to be distracted. Focus on the speaker. If you don't hear it the first time, ask the person to repeat it. Make sure you understand what's been said. You will be surprised what you can learn.

•Pay attention to what's happening around you. According to MENSA, the organization for people with high IQs, current research shows that at least 52 percent of our intelligence is based on our environment.

•Exercise and eat healthy. What's good for the body is also good for the brain. Another reason not to put off taking care of yourself!

•Get some sleep. Our country is chronically sleep-deprived, which negatively affects our thought processes. So along with "beauty sleep," go for the "smart sleep."

You will soon learn that you are capable of more than you imagined. You will also learn to recognize your limitations. If you know that you don't know something, or don't know how to find an answer, you'll know it's time to ask for help. Tap into all the brains you need - they just might not all be housed in your head.

Mackay's Moral: Sometimes being smart means recognizing when you're not.

The Larger Sutra Of Immeasurable Life: Part 2

2008-09-07T13:12:00.000-07:00

This Sutra expounds the Sacred Story of Amida and was delivered by Shakyamuni Buddha and translated into Chinese during the Ts'ao-Wei dynasty by the Tripitaka Master Samghavarman from India

Translated from Chinese by Hisao Inagaki

The text follows the Taisho Tripitaka
edition, vol. 12, and the passage numbers
follow Jodoshinshu Seiten, 1988, pp. 47-83.

Fulfillment of the 11th, 17th, and 18th vows

[22] The Buddha said to Ananda, "Sentient beings who are born in that
Buddha-land all reside among those assured of Nirvana. The reason is that in
that land there are neither beings who are destined to adverse conditions nor
those whose destinies are uncertain.
"All Buddhas, Tathagatas, in the ten quarters, as numerous as the sands of
the River Ganges, together praise the inconceivable, supernal virtue of
Amitayus. All sentient beings who, having heard his Name, rejoice in faith,
remember him even once and sincerely transfer the merit of virtuous
practices to that land, aspiring to be born there, will attain birth and dwell in
the Stage of Non-retrogression. But excluded are those who have committed
the five gravest offenses and abused the right Dharma."

Three grades of aspirants:
1) higher grade

[23] The Buddha said to Ananda, "Devas and humans in the worlds of the
ten quarters who sincerely aspire to be born in that land can be classified into
three grades. The higher grade of aspirants are those who leave their homes
and abandon worldly desires to become monks. Having awakened aspiration
for Enlightenment, they single-mindedly remember Amitayus and perform
meritorious practices, aspiring to be born in his land. When they are about to
die, Amitayus, together with a host of sages, will appear before them. Then
they will follow him and attain birth in his land. At once they will be born by
transformation spontaneously from within seven-jewelled lotus-flowers. They
will dwell in the Stage of Non-retrogression, attain steadfast wisdom and be
capable of freely exercising supernatural powers. For this reason, Ananda,
sentient beings who wish to see Amitayus while in this world should awaken
aspiration for the highest Enlightenment, do meritorious deeds, and aspire to
be born in his land."

2) middle grade

[24] The Buddha said to Ananda, "The middle grade of aspirants are the
devas and humans in the worlds of the ten quarters who sincerely desire to be
born in that land. Although unable to become monks and cultivate much
merit, they awaken aspiration for the highest Enlightenment, single-mindedly
think on Amitayus, perform some good deeds, observe the precepts of
abstinence, build stupas, donate Buddhist statues, give alms to mendicants,
hang banners, light candles, scatter flowers, burn incense, and so forth. They
transfer the merit of those practices to his land, aspiring to be born there.
When they are about to die, Amitayus will manifest his transformed body,
[272c] which is fully possessed of the same radiance and physical
characteristics and marks as those of the real Buddha, and make it appear
before them, together with a host of sages. Then they will follow this
transformed Buddha and be born in the Pure Land, where they will dwell in
the Stage of Non-retrogression. Their virtue and wisdom will be next to those
of the higher grade of aspirants."

3) lower grade

[25] The Buddha said to Ananda, "The lower grade of aspirants are the devas
and humans in the worlds of the ten quarters who sincerely desire to be born
in that land. Although unable to do many meritorious deeds, they awaken
aspiration for the highest Enlightenment and single-mindedly concentrate on
Amitayus even ten times, desiring birth in his land. When they hear the
profound Dharma, they joyfully accept it and do not entertain any doubt;
and so, remembering the Buddha even once, they sincerely aspire to be born
in that land. When they are about to die, they will see the Buddha in a
dream. Those aspirants, too, will be born in the Pure Land. Their merit and
wisdom will be next to those of the middle grade of aspirants."

Bodhisattvas' visit to the Pure Land from other lands

[26] The Buddha said to Ananda, "The majestic virtue of Amitayus is
boundless. All the innumerable, uncountable and inconceivable Buddhas,
Tathagatas, in the worlds of the ten quarters praise him. Innumerable and
uncountable bodhisattvas in the Buddha-lands of the eastern quarter, as
numerous as the sands of the River Ganges, all without exception, visit
Amitayus in order to worship and make offerings to him and to the assembly
of bodhisattvas and shravakas. Having heard the teaching, they expound it
to lead people into the Path of the Buddha. As in the eastern quarter, so it is
in the southern, western and northern, as well as in the four intermediate
quarters, above and below."

Verses on bodhisattvas' visit

[27] Then the World-Honored One spoke the following verses:
1. In the eastern quarter there are Buddha-lands,
As numerous as the sands of the River Ganges;
Bodhisattvas dwelling in those lands
Go to pay homage to Amitayus, the Enlightened One.

2. So it is in the southern, western, and northern quarters,
The intermediate quarters, above and below;
Bodhisattvas dwelling in those lands
Go to pay homage to Amitayus, the Enlightened One.

3. All those bodhisattvas, taking with them
Exquisite heavenly flowers,
Precious incense and priceless robes,
Make offerings to Amitayus, the Enlightened One.

4. Playing heavenly music in concert,
Producing harmonious and delicate sounds,
They praise the Most Honored One with hymns
And make offerings to Amitayus, the Enlightened One:

5. 'You have perfected supernatural powers and wisdom,
With which you freely enter the gates of the profound Dharma;
You also possess stocks of merit and virtue
And unparalleled supreme knowledge.

6. Illumining the world with the sun of wisdom,
You disperse the clouds of birth-and-death.'
Having reverently walked round him three times,
They pay homage to the Unsurpassed One.

7. Having seen the glorious Pure Land,
Wonderfully resplendent, [273a]
They are led to awaken supernal aspiration
And wish their lands to be like his.

8. Then Amitayus, the Enlightened One,
Changes his countenance and smiles;
From his mouth come forth innumerable rays of light,
Which illuminate the worlds in the ten quarters.

9. These rays of light return, encircle his body
Three times, and enter the crown of his head.
All devas and humans are delighted to see this
And are filled with great joy.

10. Avalokiteshvara, the Exalted Being, having respectfully arranged
His clothes and bowed his head,
Asked the Buddha, 'Why are you smiling?
Reverently I enquire. Please tell me why.'

11. The Buddha's majestic voice was like thunder,
Producing wonderful sounds in eight qualities of voice;
'Because I am about to give predictions to the bodhisattvas.
I now explain to you. Listen carefully!

12. I am fully aware of the vows of the bodhisattvas
Who come from the ten quarters;
They seek to glorify their pure lands.
After receiving my predictions, they will become Buddhas.

13. While realizing that all dharmas are like a dream,
An illusion or an echo,
They will fulfill their excellent vows
And surely establish pure lands such as this.

14. Knowing that dharmas are like a flash of lightning or a shadow,
They will pursue the Bodhisattva Path to its end
And amass a stock of merit. After receiving
My predictions, they will become Buddhas.

15. While thoroughly knowing that the nature of all dharmas
Is empty and without substance,
They will single-mindedly seek to produce their pure lands
And will surely establish lands such as this.'

16. The Buddhas tell the bodhisattvas to go and pay homage
To the Buddha of the Land of Peace and Provision.
'Listen to his teaching, joyfully receive and practice it,
And then quickly reach the Realm of Purity.

17. When you go to his glorious Pure Land,
You will instantly acquire supernatural powers.
Having, without fail, received predictions from Amitayus,
You will attain perfect Enlightenment.

18. By the power of that Buddha's Original Vows,
All who hear his Name and desire birth,
Will, without exception, be born in his land
And effortlessly enter the Stage of Non-retrogression.

19. Bodhisattvas, if you make vows
That your lands will be like this,
While aspiring to save all beings everywhere,
Your name will be renowned throughout the ten quarters.

20. In order to serve millions of Tathagatas,
You can assume various forms and fly to those lands;
After worshipping them with joyful hearts,
You will return to the Land of Peace and Provision.'

21. Without a stock of goodness from past lives,
One cannot hear this sutra;
But those who have strictly observed the precepts
Can hear the right Dharma. [273b]

22. One who has met a World-Honored One in the past
Can accept this teaching.
Such a person respectfully worships, hears
And upholds it, and rejoices so greatly as to dance.

23. Arrogant, corrupt and indolent people
Cannot readily accept this teaching.
But those who have met Buddhas in their past lives
Rejoice to hear it.

24. Neither shravakas nor bodhisattvas are able to know
The Sage's Mind exhaustively;
They are like those who are born blind
And yet wish to guide others.

25. The ocean of the Tathagata's wisdom
Is deep, vast and boundless.
Even sages of the Hinayana cannot fathom it;
Only the Buddha clearly knows it.

26. Let us suppose that all human beings,
Without exception, have attained Enlightenment
And, with pure wisdom, realized original emptiness.
Even if they pondered on the Buddha's wisdom for myriads of kalpas,

27. And expounded it with the utmost effort all through their lives,
They would not come to exhaustive knowledge of it.
The Buddha's wisdom is thus limitless
And pure to its depths.

28, To obtain human life is difficult in the extreme;
To meet a Buddha in this world is also difficult;
It is difficult, too, for a man to attain faith and wisdom.
Once you have heard the Dharma, strive to reach its heart.

29. If you have heard the Dharma and do not forget it,
But adore and revere it with great joy,
You are my good friend. For this reason,
You should awaken aspiration for Enlightenment.

30. Even if the whole world is on fire,
Be sure to pass through it to hear the Dharma;
Then you will surely attain the Buddha's Enlightenment.
And everywhere deliver beings from the river of birth-and-death.

Bodhisattvas in the Pure Land

[28] The Buddha said to Ananda, "All the bodhisattvas in the land of
Amitayus will ultimately attain the Stage of Becoming a Buddha After One
More Life. Excepted are those who have made original vows for the sake of
sentient beings, resolving to cultivate the merit of realizing their great vows
to save all sentient beings. Ananda, each shravaka in the Buddha-land of
Amitayus emits light for one fathom around his body. The light of a
bodhisattva shines a hundred yojanas. There are two bodhisattvas who are
the most dignified; their majestic light shines everywhere in the universe of a
thousand million worlds."
Ananda asked, "What are the names of those two bodhisattvas?"
The Buddha replied, "One is called Avalokiteshvara and the other,
Mahasthamaprapta. They had both performed Bodhisattva practices in this
world, and, at the end of their lives, were born by transformation in that
Buddha-land. Ananda, the sentient beings born there all fully possess the
thirty-two physical characteristics of a Great Man as well as perfect wisdom,
with which they penetrate deeply into the nature of all dharmas and reach
their subtle essence. Their supernatural powers know no obstruction, and
their physical senses are sharp and clear. The bodhisattvas of lesser capacities
attain two insights. [273c] Those with superior capacities attain innumerable
[merits by the] insights into the non-arising of all dharmas. Those
bodhisattvas will not be subject to rebirth in evil realms before they become
Buddhas. Excepted are those who seek birth in the worlds of other quarters
during the turbulent period of the five defilements, manifesting their forms in
the likeness of the beings there, as in this world. They can freely exercise
supernatural powers and always remember their past lives."
The Buddha said to Ananda, "By the Buddha's power, bodhisattvas of that
land go to innumerable worlds of the ten quarters, in as short a time as it
takes to eat a meal, in order to pay homage and make offerings to the
Buddhas, the World-Honored Ones. If those bodhisattvas so wish,
uncountable and innumerable offerings, such as flowers, incense, music,
silken canopies and banners, spontaneously appear before them as soon as
they are imagined. They are rare and marvelous, unlike anything in this
world. They are, accordingly, offered to the assemblies of Buddhas,
bodhisattvas and shravakas. The flowers remain in the sky and gather into
canopies. Their brilliance is dazzling and their fragrance pervades
everywhere. The flower-canopies range in size, from those of four hundred li
in circumference up to those large enough to cover the universe of a
thousand million worlds. As new flower-canopies appear, old ones disappear.
These bodhisattvas all rejoice together, and, while poised in mid-air, play
heavenly music and praise the virtues of the Buddhas with hymns
accompanied by wonderful sounds. They listen to the Dharma and attain
immeasurable joy. After thus worshipping the Buddhas, they quickly return
home to the Pure Land before their meal."

Amida's preaching and exquisite sounds produced by the trees, etc.

[29] The Buddha said to Ananda, "When Amitayus expounds the Dharma to
shravakas and bodhisattvas, they all assemble in the seven-jewelled
lecture-hall. There he fully expounds the teachings of the Way and proclaims
the wonderful Dharma. The whole audience rejoices, comprehends, and
attains Enlightenment. At that time a breeze spontaneously arises in each of
the four directions and wafts over the jewelled trees, producing sounds of the
pentatonic scales and causing innumerable exquisite flowers to fall like rain
and scatter everywhere. Natural ways of glorification such as these are
endlessly repeated. All the devas bring with them a hundred thousand flowers
and pieces of aromatic wood and thousands of musical instruments to use as
offerings to the Buddha and the assembly of bodhisattvas and shravakas;
they scatter flowers, diffuse perfumes everywhere and play various kinds of
music. They come and go in succession, giving way to each other. At such
times their joy and happiness are beyond description."

Bodhisattvas' virtues

[30] The Buddha said to Ananda, "The bodhisattvas born in that
Buddha-land expound the right Dharma whenever appropriate and, because
they are in accord with the wisdom of enlightenment, their expositions are
infallible and free of error. In regard to the myriads of things in that land,
they have no thought of possession or attachment. Whether going or coming,
proceeding or remaining, their hearts are unattached, their acts are in
accordance with their will and are unrestricted, and they have no thought of
discrimination. In them there is no idea of self or others, no idea of
competition or dispute. With the heart of great compassion to benefit all
living beings and with tenderness and self-control, they bear no enmity or
grudge against anyone. Free of mental hindrances, they are pure in mind and
without indolence. Unbiased, noble-minded, sincere and tranquil, [274a] their
hearts can revere, appreciate and enjoy the Dharma.
"Having extinguished all evil passions, they are free of those tendencies
which cause one to fall into evil realms. They have accomplished all the
duties of a bodhisattva and are fully endowed with immeasurable virtues.
Having reached deep meditation and gained supernatural powers,
transcendent knowledge and wisdom, they are established in the seven
practices leading to Enlightenment and are devoted to the Buddha Dharma.
"With the physical eye they see clearly, discerning objects without error; the
sight of their heavenly eye reaches everywhere without limit; with the
Dharma-eye they observe and know thoroughly the teachings of the Way;
with the wisdom-eye they see truth and attain the Other Shore; with the
Buddha-eye they completely realize the nature of dharmas; and with
unhindered wisdom they expound the Dharma to others.
"Although they observe with the eye of equality that the three worlds are
empty and non-existent, they strive to learn the Buddha Dharma and acquire
varied eloquence in order to rid living beings of affliction caused by evil
passions. Since all dharmas have arisen from Suchness, the bodhisattvas see
them as they really are and know skillful means of speech that will develop
good habits and destroy bad ones in living beings. They dislike secular talk,
enjoying only right discourse on the Dharma.
"They cultivate roots of virtue, revere the Path of the Buddha, and know that
all dharmas are completely tranquil and non-existent. Their samsaric bodies
and evil passions have been extinguished together with their remaining
karmic tendencies. When they hear the profound Dharma, their minds are
free of doubt and fear. They are always able to cultivate great compassion
which is deep and subtle, embracing everything like the sky and bearing all
like the earth. Having reached the end of the Single Path, they have gone to
the Other Shore. Having cut the net of doubt, wisdom arises in their minds.
Within the Buddha Dharma there is nothing that they do not comprehend.
"Their wisdom is like the ocean, and their samadhi, like the king of
mountains. The light of their wisdom, being brilliant and pure, outshines the
sun and the moon. They are in complete possession of the pure, undefiled
Dharma. They are like the Himalayas, because the brilliance of their virtues
is reflected evenly and clearly. They are like the great earth, because they
have no discriminative thoughts, such as pure or impure, beautiful or ugly.
They are like pure water, because they wash away afflictions and defilements.
They are like the king of fire, because they burn the firewood of all evil
passions. They are like a great wind, because they travel throughout the
worlds without hindrance. They are like the sky, because they have no
attachments. They are like lotuses, because nothing in the world can defile
them. They are like a great vehicle, because they carry the multitude of
beings out of birth-and-death. They are like a heavy cloud, because they
cause the great thunder of the Dharma to roar and awaken the
unenlightened. They are like a great rain, because they cause the nectar of
Dharma to fall like showers to nourish living beings. They are like the
Adamantine Mountains, because demons and non-Buddhists cannot move
them. They are like the king of the Brahma Heaven, because they are
foremost in the performance of various good deeds. They are like the
nyagrodha tree, because they afford shelter to all beings. They are like the
udumbara flower, because they rarely appear in the world and are difficult to
encounter. They are like the gold-winged garuda, because they subdue
non-Buddhists. They are like a flock of playful birds, because they do not
store things. They are like the king of bulls, because they are invincible. They
are like the king of elephants, because they conquer adversaries. They are
like the king of lions, because they fear nothing. They are like the vest sky,
[274b] because their great compassion reaches everywhere without
discrimination.
"They have destroyed envy by not being jealous of the superiority of others.
With singleness of heart they seek the Dharma tirelessly. Always desiring to
expound the doctrine, they never grow weary. Striking Dharma-drums and
hoisting Dharma-banners, they cause the sun of wisdom to shine forth and
dissipate the darkness of ignorance. They perform the six acts of accord and
respect, and always provide others with the gift of the Dharma. Strong-willed
and diligent, their determination never falters. Thus they become lamps to
the world and fields of supreme merit; they always become teachers and
harbor no thought of discrimination, aversion, or attachment. They seek
only the right Path, finding neither joy nor sorrow in other matters. They
extract thorns of passion and give peace of mind to multitudes of beings.
Because of their supreme wisdom, there is no one who does not revere them.
"They have destroyed the hindrances of the three defilements and mastered
the supernatural powers. They also possess the power of good karma from
their past lives, the power of guiding others, of the will, of vowing, of
employing skillful means, of continuous practice, of doing good, of
meditation, of wisdom, of hearing the Dharma widely. They also possess the
power of the Six Paramitas -- generosity, morality, patience, effort,
meditation and wisdom -- and the power of right mindfulness, concentration,
contemplation, the supernatural faculties, transcendent knowledge, and the
power to tame and train living beings in the right way, as well as other
powers.
"Fully possessed of all the physical characteristics and marks, virtues, and
eloquence, they have no equals. They revere and worship innumerable
Buddhas and are, in turn, always praised by them. They have completed the
bodhisattva's course of Paramitas and practiced the samadhis of emptiness,
non-form and non-desire, the samadhi of non-arising and non-ceasing and
many other samadhis; they have gone far beyond the stages of shravakas and
pratyekabuddhas.
"Ananda, bodhisattvas of that land have innumerable virtues such as these,
of which I have given you only an outline. If I were to expound them in full
detail, a thousand million kalpas would not be long enough to do so."

Three kinds of evil passions and their consequences

[31] The Buddha said to the Bodhisattva Maitreya and to devas and humans,
"The virtue and wisdom of shravakas and bodhisattvas in the land of
Amitayus are indescribable. That land is sublime, blissful, serene and pure.
Why do you not diligently practice good, reflect on the naturalness of the
Way and realize that it is above all discriminations and is boundlessly
pervasive? You should each make a great effort to attain it. Strive to escape
from Samsara and be born in the Land of Peace and Provision. Then, the
causes of the five evil realms having been destroyed, they will naturally cease
to be, and so you will progress unhindered in your pursuit of the Way. The
Pure Land is easy to reach, but very few actually go there. It rejects nobody,
but naturally and unfailingly attracts beings. Why do you not abandon
worldly matters and strive to enter the Way? If you do, you will obtain an
infinitely long life and one of limitless bliss.
"People of the world, being weak in virtue, engage in strife over matters
which are not urgent. In the midst of abject wickedness and extreme
afflictions they painstakingly toil for their living. Whether noble or corrupt,
rich or poor, young or old, male or female, all people worry about wealth
and property. In this there is no difference between the rich and the poor;
both have their anxieties. Groaning in dejection and sorrow, they pile up
thoughts of anguish or, [274c] driven by inner urges, they run wildly in all
directions and they have no time for peace and rest.
"For example, if they own fields, they are concerned about them. If they have
houses, they worry about them. They are also anxious about their six kinds
of domestic animals, such as cows and horses, about their male and female
servants, money, wealth, clothes, food and furnishings. With deepening
troubles they sigh repeatedly, and anxiety increasingly torments and terrifies
them. Sudden misfortune may befall them: all their possessions may be
destroyed by fire, swept away by floods, plundered by robbers, or seized by
adversaries or creditors. Then gnawing grief afflicts them and incessantly
troubles their hearts. Anger seizes their minds, keeps them in constant
agitation, increasingly tightens its grip, hardens their hearts and never leaves
them.
"When their lives end in such agonizing conditions, they must leave
everybody and everything behind. Even nobles and men of wealth have these
worries. With much anxiety and fear, they endure such tribulations. Breaking
out in cold sweats or fevers, they suffer unremitting pain.
"The poor and the underprivileged are constantly destitute. If, for example,
they have no fields, they are unhappy and want them. If they have no houses,
they are unhappy and want them. If they have none of the six kinds of
domestic animals, such as cows and horses, or if they have no male and
female servants, or lack money, wealth, clothes, food, or furnishings, they are
unhappy and want those as well. If they possess some of them, others may be
lacking. If they have this, they do not have that, and so they wish to possess
all. But, even if by some chance they come to possess everything, it will soon
be destroyed or lost. Then, dejected and sorrowful, they strive to obtain such
things again, but it may be impossible. Brooding over this is to no avail.
Exhausted in mind and body, they become restless in all their doings, and
anxieties follow on their heels. Such are the troubles they must endure.
Breaking out in cold sweats or fevers, they suffer unremitting pain. Such
conditions may result in the sudden end of their lives or an early death. Since
they have not done any good in particular, nor followed the Way, nor acted
virtuously, when they die, they will depart alone to an inferior world.
Although they are destined to different states of existence, none of them
understands the law of karma that sends them there.
"People of the world, parents and children, brothers and sisters, husbands
and wives, and other family members and kinsmen, should respect and love
each other, refraining from hatred and envy. They should share things with
others, and not be greedy and miserly, always speak friendly words with a
pleasing smile, and not hurt each other.
"If one disagrees with others and grows angry, however small one's grudge
and enmity may be in this life, these will increase in the life to come until
they grow into a mass of hostility. For, if people are engaged in tormenting
and harming each other in this life, such conflict may not immediately end in
mutual destruction. But persistent bitterness and raging fury are impressed
upon the mind, and thus naturally leave indelible marks on consciousness, so
that those involved will be reborn about the same time to take revenge on
each other.
"Further, in the midst of worldly desires and attachments one comes and
goes alone, is born alone and dies alone. After death, one goes to a painful or
to a pleasant state of existence. Each receives his karmic consequences and
nobody else can take his place. In accordance with different acts of good and
evil, people are destined to realms of bliss or suffering. Unalterably bound by
their karma, they depart for those realms all alone. Having reached the other
world, they cannot see each other. The law of good and evil naturally pursues
them, and wherever they may be reborn, distance and darkness always
separate them. Since their paths of karma are different, it is impossible to tell
the time of their reunion, and so difficult to meet again. Can they ever see
each other once more?
"Why do they not abandon all worldly [275a] involvements and strive, while
they are strong and healthy, to pursue the good and diligently seek
deliverance from Samsara? If they do, they will be able to attain infinite life.
Why do they not seek the Way? What is there in this world that should be
longed for? What pleasure is there that ought to be sought after?
"Thus people of the world do not believe in pursuing good and receiving
reward or in practicing the Way and attaining Enlightenment; neither do they
believe in transmigration and retribution for evil acts or reward for good
ones, such as obtaining merit by helping others. Believing that these do not
exist, they totally reject such a view.
"Further, by so doing, they cling to their own views more tenaciously. Later
generations learn from previous ones to act likewise. Fathers, perpetuating
their wrong views, pass them on to their children. Since parents and
grandparents from the beginning did not do good deeds, were ignorant of the
Way, committed foolish acts, and were benighted, insensitive and callous,
their descendants are now unable to realize the truth of birth-and-death and
the law of karma. There is no one to tell them about this. Nobody seeks to
know the cause of fortune and misfortune, happiness and misery, although
these states result from such acts.
"The reality of birth-and-death is such that the sorrow of parting is mutually
felt by all generations. A father cries over the death of his children; children
cry over the death of their father. Brothers, sisters, husbands and wives
mourn each other's death. According to the basic law of impermanence,
whether death will occur in order of seniority or in the reverse is
unpredictable. All things must pass. Nothing stays forever. Few believe this,
even if someone teaches and exhorts them. And so the stream of
birth-and-death continues everlastingly.
"Because they are stupid and callous, such people do not accept the
teachings of the Buddha; they lack forethought, and only wish to satisfy their
own desires. They are deluded by their passionate attachments, unaware of
the Way, misguided and trapped by anger and enmity, and intent on gaining
wealth and gratifying their carnal desires like wolves. And so, unable to
follow the Way, they are again subject to suffering in evil realms in an
endless cycle of birth-and-death. How miserable and pitiable this is!
"In the same family, when one of the parents, children, brothers, sisters,
husband or wife dies, those surviving mourn over the loss, and their
attachment to the deceased persists. Deep sorrow fills their hearts and,
grief-stricken, they mournfully think of the departed. Days pass and years go
by, but their distress goes on. Even if someone teaches them the Way, their
minds are not awakened. Brooding over fond memories of the dead, they
cannot rid themselves of attachment. Being ignorant, inert, and
illusion-bound, they are unable to think deeply, to keep their self-composure,
to practice the Way with diligence, and to dissociate themselves from worldly
matters. As they wander here and there, they come to their end and die
before entering on the Way. Then what can be done for them?
"Because they are spiritually defiled, deeply troubled and confused, people
indulge their passions. Hence, many are ignorant of the Way, and few realize
it. Everyone is restlessly busy, having nothing upon which to rely. Whether
moral or corrupt, of high or low rank, rich or poor, noble or base, all are
preoccupied with their own work. They entertain venomous thoughts,
creating a widespread and dismal atmosphere of malevolence. Subversive
activities are planned, contrary to the universal law and the wishes of the
people.
"Injustice and vice inevitably follow and are allowed to run their course
unchecked until evil karma accumulates to the limit. Before they expect their
lives to end, people meet sudden death and fall into evil realms, where they
will suffer excruciating torments for many lives. [275b] They will not be able
to escape for many thousands of kotis of kalpas. How indescribably painful!
How pitiable that is!"

Shakyamuni's encouragement to do good

[32] The Buddha said to the Bodhisattva Maitreya and to devas and humans,
"I have told you the truth about people of the world. Such being their mode
of life, they are unable to enter on the Way. Therefore, you should think
deeply and try to avoid various evil acts; choose the good and diligently
practice it. A life of addiction to desires or a life of pomp and vainglory
cannot last long. All must part; there is nothing you can truly enjoy. Since
you have encountered a Buddha in this world, you should assiduously
practice the Way. Anyone who sincerely desires birth in the Land of Peace
and Bliss is able to attain purity of wisdom and supremacy in virtue. You
should not follow the urges of passions, break the precepts, or fall behind
others in the practice of the Way. If you have doubts and are not clear about
my teaching, ask me, the Buddha, about anything and I shall explain it to
you."
The Bodhisattva Maitreya prostrated himself on the ground and said, "Your
majestic glory, O Buddha, is awe-inspiring, and your exposition is most
pleasing to me. Having heard your teaching, I feel deeply that people of the
world are just as you have described. Your compassionate revelation of the
Great Way has opened our eyes and ears, awakening us to emancipation.
Those who have heard your teachings are all filled with joy. Devas, humans
and lesser beings, including even those that crawl, have all been blessed by
your compassionate guidance and have thereby attained deliverance from
suffering and affliction.
"The Buddha's admonition is indeed profound and appropriate, and his
wisdom clearly surveys things in the eight quarters, above and below,
penetrating all in the past, present and future. Our emancipation in the
present life is entirely due to the Buddha's perseverance and painstaking
efforts in his former lives when he was seeking the Way. His benevolence
covers the whole world, and the extent of his merit is majestic and glorious.
His light penetrates to the utmost ends of space and guides people to
Nirvana. He reveals the sutras, destroys wrong views and subdues demons.
Thus his influence extends boundlessly in the ten quarters. The Buddha is the
King of the Dharma; his virtue surpasses that of all the sages. He is the
Teacher of all devas and humans and enables them to enter on the Way
according to their wishes. Having been able to meet you, O Buddha, and also
to hear the Name of Amitayus, we have all attained joy and illumination."

Shakyamuni's admonition against evil acts

[33] The Buddha said to Maitreya, "What you say is true. Those who adore
and revere a Buddha attain great merit. Buddhas very rarely appear in the
world. Having become a Buddha in this life, I have taught the Dharma,
expounded teachings of the Way, cleared people's doubts, eradicated the
causes of lust and desire, and blocked the source of all evils. Visiting various
places in the three worlds, I encounter no obstructions. The wisdom disclosed
in the scriptures provides for all ways of life. It keeps essential principles
together and clearly reveals the truth. I have explained the reality of the five
realms, thereby freeing those who have not yet attained deliverance and
distinguishing between the paths of Samsara and Nirvana.
"Maitreya, you should know that you have, for innumerable kalpas, been
perfecting bodhisattva practices to save sentient beings. Incalculable indeed
is the number of beings who under your guidance have attained the Way and
reached Nirvana. [275c] From time immemorial, you and all the devas and
humans in the ten quarters and the four groups of followers have been
floundering in the five realms of Samsara, undergoing indescribable troubles
and afflictions. Until you were born in this life, you, too, underwent endless
cycles of birth-and-death. Now you have encountered a Buddha, listened to
his expositions of the Dharma, and been able to learn about Amitayus. What
pleasure and joy this is for you and for me to share.
"It is time for all to seek deliverance from the pains of birth, death, old age,
and sickness. Outflows of depravity and defilement are everywhere, and there
is nothing in which you can find true joy. You should resolutely do worthy
deeds with decorum, strive to do more good, control and purify yourselves,
wash off the mind's defilements, be sincere in word and deed, and allow no
contradiction between what you think and what you do. Seek your own
emancipation and then turn to saving others; straightforwardly aspire to be
born in the Pure Land and accumulate roots of virtue. However hard you
may practice in this life, it can only be for a short while. In the life to come
you will be born in the land of Amitayus and enjoy endless bliss there. Being
forever in accord with the Way, you will no longer be subject to
birth-and-death and be free of the afflictions caused by greed, anger and
stupidity. If you wish your life to be as long as a kalpa, a hundred kalpas, or
ten million kalpas, it will be just as you please. You will dwell in effortless
spontaneity and attain Nirvana. You should each diligently seek to realize
your aspiration. Do not entertain any doubt or give up your endeavor, lest as
a result of that fault you should be born into the seven-jewelled palace in the
border region of the Pure Land and be subject to various disadvantages for
five hundred years."
Maitreya said to the Buddha, "Having received your considerate admonition,
we will diligently practice the Way and follow your teaching. We will not
allow any doubt to arise."

Admonition against five evils:

[34] The Buddha said to Maitreya, "If here in this world you are upright in
thought and will, and abstain from doing evil, then you will attain the utmost
virtue, unsurpassed in all the lands throughout the ten quarters. Why is this
so? Devas and humans in the Buddha-lands naturally do good and rarely
commit evil, and so, it is easy to teach and train them. Having become a
Buddha in this world, I now dwell in the midst of the five evils, the five
sufferings, and the five burnings. This is extremely painful for me. I will teach
multitudes of beings, making them abandon the five evils, avoid the five
sufferings, and escape from the five burnings. I will train their minds and
lead them to practice the five good deeds, so that they may acquire merit and
virtue and attain emancipation, long life, and Nirvana."
"The Buddha continued, What are the five evils? What are the five
sufferings? What are the five burnings? What is the way to extinguish the five
evils and lead people to practice the five good deeds, so that they may
acquire merit and virtue and attain emancipation, long life, and Nirvana?"

1) first evil

[35] The Buddha said, "The first evil is this. Devas, humans and lesser beings,
including even those that crawl, are bent on doing evil. There is no being that
is not. The strong subdue the weak; all inflict serious injuries and kill each
other, all devour their prey. Not knowing how to do good, they commit evil
and do outrageous and unruly deeds. Later, they receive retribution, [276a] it
is natural that they should be destined to evil realms. Demigods keep records
of offenders' acts and make sure that they are punished. That is why some
are poor and destitute, corrupt, beggarly, lonely, deaf, dumb, blind, stupid,
wicked, physically handicapped, deranged, or subnormal. But others are
honorable, noble, wealthy, intelligent, or clever. This is the result of good
and meritorious acts of benevolence and the performance of their duties to
their parents in past lives.
"In this world prisons are set up by the law, and those who are unafraid of
them and commit offenses are sent there for punishment. However
desperately they may wish to escape, it is impossible to do so. Such is
retribution in this world, but in the lives to come, punishment is longer and
more severe for such evildoers. The suffering of transmigration through dark
and dismal realms is comparable to the severest and most painful
punishment ever enforced by law.
"Thus, through the natural working of karma, they undergo immeasurable
suffering in the three evil realms. In successive transmigrations they are
reborn into different forms; their life-spans are sometimes long and
sometimes short. Their transient selves, vital energy and consciousness
transmigrate through the natural working of karma. Although each
individual is reborn alone, those bound by common karma come to be born
together and take revenge upon each other. So this condition persists
endlessly and, until the effect of their evil karma is exhausted, there is no
possibility of avoiding their enemies. Floundering in Samsara, they have no
chance of escape or of attaining emancipation. The pain that they must
undergo is indescribable. Since this law naturally obtains everywhere between
heaven and earth, even if good or evil acts do not immediately bring about
reward or retribution, they will certainly result sooner or later. This I call the
first great evil, the first suffering, and the first burning. Those afflictions are
such that they are comparable to a huge fire burning people alive.
"If in the midst of this, one controls one's thoughts with single-mindedness,
does worthy deeds with proper demeanor, commits no evil, and performs
only good, then with the merit and virtue acquired one reaches emancipation
and is able to escape from this world, be reborn in heavenly realms, and
finally reach Nirvana. This is the first great good."

2) second evil

[36] The Buddha continued, "The second evil is that people of the world --
parents, children, brothers and sisters, members of a family, husbands and
wives -- all lack moral principles, break laws, conduct themselves arrogantly,
commit licentious and unruly acts, pursue their own pleasures, enjoy
themselves as they will, and deceive each other. What they think contradicts
what they say; they speak without sincerity, flatter others with deceitful
intention, fawn upon others with artful words, envy the reputation of sages,
abuse the virtuous, and entrap people by dishonest means.
"Masters are unwise in appointing retainers, who, exploiting the situation,
seek every opportunity for trickery and deceit. Rulers, being unrighteous, are
deceived by ministers and foolishly remove loyal and faithful subjects. This is
contrary to the will of Heaven. Ministers betray their rulers; children deceive
their parents; brothers, sisters, husbands, wives, kinsmen and friends deceive
each other. They harbor greed, anger, and stupidity, and, desiring many
possessions, seek their own advantage. All people are the same at heart,
whether they are men of high and honorable positions or of lower and
despised classes. They bring their homes and themselves to ruin and
recklessly destroy their kindred. Although there are family members, friends,
villagers, townspeople, ignorant [276b] and vulgar groups working together,
all seek to gain their own profit, thereby incurring the anger and enmity of
others. When people grow rich, they become miserly and uncharitable.
Greedily attached to their wealth, they toil with mind and body to retain it.
When their end comes, they find nothing to rely on. Ultimately they are born
and depart alone, with nobody to accompany them. Bliss or misery resulting
from good or evil acts follows them in their future lives. Thus they are reborn
in pleasant or painful states. Even if they later show regret, what good will
that do?
"People of the world, being dark-hearted and lacking insight, hate and abuse
good people and show them no respect. They are attached to wrongdoing
and willfully commit unlawful acts. They always covet the wealth of others
and harbor intentions of stealing. After spending and squandering what they
have robbed from others, they seek to regain it. Because of their own hidden
motives and dishonesty, they slyly study the reactions shown on the faces of
others. Since they are unable to think far ahead, when things go wrong, they
become despondent with chagrin.
"In this world there are prisons established by the law where offenders are
sent to receive punishment according to their offenses. In their previous lives
they neither believed in the Way nor cultivated roots of virtue. In this life,
too, if they commit evil, demigods know and keep records of their acts; when
they die, they fall into evil realms. Thus, because of the natural working of
karma, there are the three evil realms and innumerable sufferings through
which evildoers must pass, life after life, for many kalpas, with no end in
sight. It is indeed difficult for them to attain release. The pain they must
undergo is indescribable. This is called the second great evil, the second
suffering, and the second burning. The afflictions are such that they are
comparable to a huge fire burning people alive.
"If in the midst of this one controls one's thoughts with single-mindedness,
does worthy deeds with proper demeanor, commits no evil, and performs
only good, then with the merit and virtue acquired one reaches emancipation
and is able to escape from this world, be reborn in heavenly realms and
finally reach Nirvana. This is the second great good."

3) the third evil

[37] The Buddha continued, "The third evil is this. People of the world live
together, inhabiting this realm between heaven and earth, with a limited
life-span. On the one hand, among the higher levels there are wise, rich,
honorable, noble, and wealthy people. On the other hand, among the lower
levels there are people who are poor, debased, crude and foolish. Besides,
there are evildoers who always harbor vicious thoughts and think only of
self-gratification; they are full of worries, sunk in lust and attachment, are
restless in their daily lives, greedy and miserly, and desirous of what they
have no right to possess. They gloat over fair-skinned women, behave
licentiously and commit obscene acts with them, hate their own wives, and
secretly frequent brothels. Consequently, after squandering all their
resources, they begin to break the law. They form bands, start riots, engage
in fighting, unlawfully attack and kill people and plunder property.
"Some have evil designs on the possessions of others. Without working at
their own occupations, they acquire things through theft. Driven by desire,
they commit further offenses. Feverishly agitated, they intimidate and rob
people to support their own wives and children with the goods thus acquired.
Obeying only the dictates of their passions, they become addicted to wanton
pleasures. They also disregard seniority in kinship, causing sorrow and
anguish to other family members and relatives; furthermore, they take no
account of the laws of the State.
"But such evils are known to others and also to demons. The Sun and the
Moon recognize them and demigods [276c] keep records of their doings.
Thus, because of the natural working of karma, there are three evil realms
and innumerable sufferings through which evildoers must pass, life after life,
for many kalpas, with no end in sight. It is indeed difficult for them to gain
release. The pain they must undergo is indescribable. This is called the third
great evil, the third suffering, and the third burning. The afflictions are such
that they are comparable to a huge fire burning people alive.
"If in the midst of this one controls one's thoughts with single-mindedness,
does worthy deeds with proper demeanor, commits no evil, and performs
only good, then with the merit and virtue acquired one reaches emancipation
and is able to escape from this world, be reborn in heavenly realms and
finally reach Nirvana. This is the third great good."

4) the fourth evil

[38] The Buddha continued, "The fourth evil is this. People of the world do
not think of doing good. They incite each other to commit various kinds of
evil -- uttering harsh and abusive words, telling lies, and engaging in idle talk.
They slander others and cause contention. They hate and envy good men and
ruin the wise, while they rejoice in watching this behind the scenes. They are
neglectful of their parents, make light of their teachers and elders, fail to win
the trust of their friends, and lack sincerity. Holding themselves in high
esteem, they think that they are virtuous, but act waywardly in an
overbearing manner and despise others. Unaware of their own evil, they
never feel ashamed of themselves. Boastful of their physical strength, they
demand respect and fear from others. Taking no heed of Heaven, Earth,
demigods, or the Sun and the Moon, they disdain to do any good. So they
are difficult to train and convert. Holding themselves in high esteem, they
demand their own way. Arrogant and afraid of nothing, they always assume
a haughty attitude. But demigods keep record of their evils. Perhaps there
was some meritorious act in their past lives, and they can count on the effect
of that small amount of good. But, since they commit evil again in this life,
their stock of merit is soon exhausted; good divinities forsake them, leaving
them alone and with no one on whom to depend. When their lives end, all
their evil recoils upon them and forces them, through the natural working of
karma, to descend to the evil realms. Again, as the exact record of their
deeds in the hands of the demigods dictates, their karmic transgressions and
offenses condemn them to hellish realm. Retribution for evil comes about
naturally and nothing can stop it. They must go into the red-hot cauldrons,
where their bodies are melted down with the utmost torment and anguish.
Even if at that time they repent of their evil deeds, what good will that do?
The Way of Heaven takes its inevitable course without mistake.
"Thus, because of the natural working of karma, there are the three evil
realms and innumerable kinds of suffering through which evildoers must
pass, life after life, for many kalpas, with no end in sight. It is indeed difficult
for them to gain release, and the pain they must undergo is indescribable.
This is called the fourth great evil, the fourth suffering, and the fourth
burning. The afflictions are such that they are comparable to a huge fire
burning people alive.
"If, in the midst of this, one controls one's thoughts with single-mindedness,
does worthy deeds with proper demeanor, commits no evil, and performs
only good, then with the merit and virtue acquired one reaches emancipation
and is able to escape from this world, be reborn in heavenly realms, and
finally reach Nirvana. This is the fourth great good." [277a]

5) the fifth evil

[39] The Buddha continued, "The fifth evil is this. People of the world are
indecisive and slothful, reluctant to do good, lacking in self-discipline and
not working hard at their occupations, so their families and dependents are
left to suffer from hunger and cold. When reproached by their parents, they
retort angrily with scornful looks. With such conflicts they are far from
peaceful; they can be as violent and frenzied as enemies confronting each
other, and, as a result, parents wish that they had no children.
"In dealing with others, they are licentious and wayward, causing trouble and
annoyance to many. Even when they are morally obliged to others, they
neglect their duties and have no intention of repaying their indebtedness.
Destitute and driven to the most desperate ends, they have no way of
regaining their wealth. Although eager to obtain much profit and appropriate
the riches of others, they waste their money on wanton pleasures. As this
becomes a habit, they grow accustomed to acquiring property illegally and to
spending their ill-gained profits on personal luxuries; indulging in wine and
sumptuous food, they eat and drink to excess. Profligate and contentious as
they are, they engage in foolish quarrels. Unable to understand others, they
forcibly impose their will upon them.
"When they come upon people who are good, they hate and abuse them.
Lacking ethics and decorum, they do not reflect on their conduct, and so are
presumptuous and insistent, refusing to take the advice and admonitions of
others. They are unconcerned if their kinsmen, from the closest to the sixth
blood-relative, have no means of livelihood. They disregard their parents'
benevolence, and do not fulfill obligations to their teachers and friends. They
think only of doing evil; their mouths continuously speak malice; and with
their bodies, they are forever committing evil. In their whole lives they have
not done even one good deed.
"Furthermore, they do not believe in the ancient sages, nor the Buddhist
teachings, nor the path of practice leading to emancipation. Neither do they
believe that after death one is reborn into another state of existence, that
good deeds bring about good rewards, or that evil acts bring about evil
consequences. They plot to murder an arhat, to cause disruption in the
Sangha, and even think of killing their parents, brothers, sisters or other
relatives. For this reason, even their kinsmen, from the closest to the sixth
blood-relative, hate them so much as to wish them dead.
"Such people of the world are all of the same mind. They are foolish and
ignorant, lacking the wisdom to know whence they have come into life nor
whither they are going after death. Neither humane toward others nor
obedient to their elders, they revel against the whole world. Nevertheless,
they expect good fortune and seek long lives, only to meet death in the end.
Even if someone compassionately admonishes them, trying to lead them to
thoughts of goodness, and teaches them that naturally there are good and
evil realms of Samsara, they will not believe him. However hard one may try
to persuade them, it is useless. Their minds are closed, and they refuse to
listen to others or understand their teachings. When their lives are about to
end, fear and revulsion arise in turn. Not having previously done any good,
they are filled with remorse when they come to their end. But what good will
that do then?
"Between heaven and earth, the five realms are clearly distinguishable. They
are vast and deep, extending boundlessly. In return for good or evil deeds,
bliss or misery ensues. The result of one's karma must be borne by oneself
alone and no one else can take one's place. This is the natural law.
Misfortune follows evil deeds as their retribution, which is impossible to
avoid. Good people do good deeds, and so enjoy pleasure after pleasure and
proceed from light to greater light. Evildoers commit crimes, and so suffer
pain after pain and wander from darkness to deeper darkness. No one, except
the Buddha, knows this completely. Even though someone admonishes and
teaches them, very few believe; and so the cycles of birth-and-death never
cease and the evil paths continue endlessly. [277b] The karmic consequences
for such worldly people are beyond description in detail.
"Thus, because of the natural working of karma, there are innumerable kinds
of suffering in the three evil realms through which evil beings must pass, life
after life, for many kalpas, with no end in sight. It is indeed difficult for them
to gain release, and the pain they must undergo is indescribable. This is
called the fifth great evil, the fifth suffering, and the fifth burning. The
afflictions are such that they are comparable to a huge fire burning people
alive.
"If in the midst of this, one controls one's thoughts with single-mindedness,
does worthy deeds with proper demeanor, mindfully recollects, harmonizes
words and deeds, acts with sincerity, utters true words, speaks from the heart,
commits no evil, and performs only good, then with the merit and virtue
acquired one reaches emancipation and is able to escape from this world, be
reborn in heavenly realms, and finally reach Nirvana. This is the fifth great
good."

Further admonition by the Buddha

[40] The Buddha said to Maitreya, "I shall explain further. Such are the
afflictions of the five evils in this world. The five sufferings and the five
burnings continue to arise from them. People commit nothing but evil and
fail to cultivate roots of virtue, and so it is natural that they all go to evil
realms. Even in this life they suffer from incurable illnesses. Longing for
death, they cannot die; craving for life, they cannot live. Thus they are an
example to others of what retribution for evil acts is like. After death, driven
by their karma, they fall into the three evil realms, where they suffer
countless tortures and are themselves consigned to the flames.
"After a long time they are reborn again in this world, only to foment hatred
against each other. At first hatred is slight but finally develops into a major
evil. All this is because of their greedy attachment to wealth and sensuous
pleasures and of their refusal to share with others. Further, wayward
thoughts arise from the desires born of stupidity. Their bondage to evil
passions will never be severed. In the pursuit of selfish gain, there is no
chance for them to reflect on their evils and turn to good. When wealthy and
prosperous, they are happy and do not learn to be modest and virtuous.
Consequently, their pomp and power are short-lived; when these are
exhausted, they must undergo further afflictions. Their sufferings are bound
to increase in time to come.
"The law of karma operates like a net stretched everywhere; in its meshes, it
inevitably catches all offenders. The net woven of large and small ropes
covers the whole world, from top to bottom, and those caught in it feel
utterly helpless and tremble in fear. This net has been in existence from of
old. How painful and heart-rending!"
The Buddha said to Maitreya, "People of this world are as I have described.
All the Buddhas pity them and with divine powers destroy their evils and lead
them all to goodness. If you give up wrong views, hold fast to the scriptures
and the precepts, and practice the Way without committing any fault, then
you will finally be able to attain the path to emancipation and Nirvana."
The Buddha continued, "You and other devas and humans of the present
and people of future generations, having received the Buddha's teachings,
should reflect upon them and, while following them, should remain upright
in thought and do virtuous deeds. Rulers should abide by morality, reign
with beneficence and decree that everyone should maintain proper conduct,
revere the sages, respect men of virtue, be benevolent and kind to others, and
take care not to disregard the Buddha's teachings and admonitions. All
should seek emancipation, cut the roots of Samsara and its various evils, and
so aspire to escape from the paths of immeasurable sorrow, fear [277c] and
pain in the three evil realms.
"In this world, you should extensively plant roots of virtue, be benevolent,
give generously, abstain from breaking the precepts, be patient and diligent,
teach people with sincerity and wisdom, do virtuous deeds, and
practice good. If you strictly observe the precepts of abstinence with upright
thought and mindfulness even for a day and a night, the merit acquired will
surpass that of practicing good in the land of Amitayus for a hundred years.
The reason is that in that Buddha-land of effortless spontaneity all the
inhabitants do good without committing even a hair's breadth of evil. If in
this world you do good for ten days and nights, the merit acquired will
surpass that of practicing good in the Buddha-land of other quarters for a
thousand years. The reason is that in the Buddha-land of other quarters
many practice good and very few commit evil. They are lands where
everything is naturally provided as a result of one's merit and virtue, and so
no evil is done. But in this world much evil is committed, and few are
provided for naturally; people must work hard to get what they want. Since
they intend to deceive each other, their minds are troubled, their bodies
exhausted, and they drink bitterness and eat hardship. In this way, they are
preoccupied with their toil no have time for rest.
"Out of pity for you and other devas and humans, I have taken great pains
in exhorting you to do good deeds. I have given you instructions appropriate
to your capacities. You have, without fail, accepted my teachings and
practiced them, and so have all entered on the Way as you wished.
"Wherever the Buddha comes to stay, there is no state, town or village which
is not blessed by his virtues. The whole country reposes in peace and
harmony. The sun and the moon shine with pure brilliance; wind rises and
rain falls at the right time. There is no calamity or epidemic, and so the
country becomes wealthy, and its people enjoy peace. Soldiers and weapons
become useless; and people esteem virtue, practice benevolence and diligently
cultivate courteous modesty."
The Buddha continued, "My concern for you, devas and humans, is greater
than the care of parents for their children. I have become a Buddha in this
world, destroyed the five evils, removed the five sufferings, and extinguished
the five burnings. I have countered evil with good, eradicated the suffering of
birth-and-death, and enabled people to acquire the five virtues and attain the
peace of unconditioned Nirvana. But after I have departed from this world,
my teaching will gradually decline and people will fall prey to flattery and
deceit and commit various evils, resulting in the recurrence of the five
sufferings and the five burnings. As time goes on, their sufferings will
intensify. As it is impossible to describe this in detail, I have given you only a
brief outline.
The Buddha said to Maitreya, "You should each ponder on this well, teach
and admonish each other, and be on guard against disobeying the Buddha's
instruction."
The Bodhisattva Maitreya, with his palms together, said, "O Buddha, how
sincere and earnest your admonition is! People of the world are just as you
have described. O Tathagata, you take pity on and care for us without
discrimination and seek to deliver us all from suffering. Having accepted the
Buddha's repeated exhortations, I will be careful not to disobey them."

Amida and the Pure Land shown to the audience

[41] The Buddha said to Ananda, "Rise to your feet, rearrange your robes,
put your palms together, and respectfully revere and worship Amitayus.
Buddhas and Tathagatas in the lands of the ten quarters always praise with
one accord that Buddha's virtues of non-attachment and unimpeded
activity."
Ananda stood up, rearranged his robes, assumed the correct posture, faced
westward, and, demonstrating his sincere reverence, joined his palms
together, prostrated himself on the ground and worshipped Amitayus.
Then he said [278a] to the Buddha Shakyamuni, "World-Honored One, I
wish to see that Buddha, his Land of Peace and Bliss, and its hosts of
bodhisattvas and shravakas."
As soon as he had said this, Amitayus emitted a great light, which
illuminated all the Buddha-lands. The Encircling Adamantine Mountains,
Mount Sumeru, together with large and small mountains, and everything else
shone with the same (golden) color. That light was like the flood at the end of
the period of cosmic change that fills the whole world, when myriads of
things are submerged, and as far as the eye can see, there is nothing but a
vast expanse of water. Even so was the flood of light emanating from
Amitayus. All the lights of shravakas and bodhisattvas were outshone and
surpassed, and only the Buddha's light remained shining bright and glorious.
At that time Ananda saw the splendor and majesty of Amitayus resembling
Mount Sumeru, which rises above the whole world. There was no place which
was not illuminated by the light emanating from his body of glory. The four
groups of followers of the Buddha in the assembly saw all this at the same
time. Likewise, those of the Pure Land saw everything in this world.

Two kinds of birth in the Pure Land

[42] Then the Buddha said to Ananda and the Bodhisattva Maitreya, "Have
you seen that land filled with excellent and glorious manifestations, all
spontaneously produced, from the ground to the Heaven of Pure Abode,?"
Ananda replied, "Yes, I have."
The Buddha asked, "Have you also heard the great voice of Amitayus
expound the Dharma to all the worlds, guiding sentient beings to the Way of
the Buddha?"
Ananda replied, "Yes, I have."
The Buddha further asked, "Have you also seen the inhabitants of that land
move freely, riding in seven-jewelled airborne palaces as large as a hundred
thousand yojanas, to worship the Buddhas of the lands in the ten quarters?"
"Yes, I have," replied Ananda.
"Have you also seen that some of the inhabitants are in the embryonic
state?"
"Yes, I have. Those in the embryonic state dwell in palaces as high as a
hundred yojanas or five hundred yojanas, where they spontaneously enjoy
pleasures as do those in the Heaven of the Thirty-three Gods."

The cause of the two kinds of birth

[43] Then the Bodhisattva Maitreya said to the Buddha, "World-Honored
One, for what reason are some of the inhabitants of that land in the
embryonic state and the others born by transformation?"
The Buddha replied, "Maitreya, if there are sentient beings who do various
meritorious deeds aspiring for birth in that land while still entertaining
doubt, such beings are unable to comprehend the Buddha-wisdom,
inconceivable wisdom, ineffable wisdom, boundless Mahayana wisdom, and
incomparable, unequaled, and unsurpassed supreme wisdom. Although they
doubt these wisdoms, they still believe in retribution for evil and reward for
virtue and so cultivate a stock of merits, aspiring for birth in that land. Such
beings are born in a palace, where they dwell for five hundred years without
being able to behold the Buddha, hear his exposition of the Dharma, or see
the hosts of bodhisattvas and shravakas. For this reason, that type of birth in
the Pure Land is called 'embryonic state.'
"If there are sentient beings who with resolute faith accept these kinds of
wisdom, from the Buddha's wisdom to the supreme wisdom, do meritorious
deeds and sincerely transfer the merit acquired (to that land), [278b] those
beings will be born by transformation spontaneously. seated with legs
crossed, in the seven-jewelled lotus-flowers, and instantly attain the same
glorious forms, wisdom and virtue as those of other bodhisattvas there.

Shakyamuni's encouragement of faith

[44] "Further, Maitreya, if great bodhisattvas in the Buddha-lands of other
quarters desire to see Amitayus, and revere and make offerings to him and
the hosts of bodhisattvas and shravakas, they will, after death, be born in the
land of Amitayus. Spontaneously transformed they will be born from within
the seven-jewelled lotus-flowers.
"Maitreya, you should know that those born by transformation are
possessed of supreme wisdom, while those in the embryonic state lack that
wisdom and must pass five hundred years without being able to see the
Buddha, hear his teaching of the Dharma, see the hosts of bodhisattvas and
shravakas, make offerings to the Buddha, learn the rules of conduct for
bodhisattvas, or perform meritorious practices. You should know that this is
because those beings harbored doubt and lacked wisdom in their previous
lives."

Embryonic birth

[45] The Buddha said to Maitreya, "Let us suppose that a wheel-turning
monarch has a special chamber which is adorned with seen jewels and
provided with curtained couches and silken banners hanging from the ceiling.
If princes have committed offense against the king, they are taken to that
chamber and fettered with gold chains. There they are served with food and
drink, provided with clothes, couches and cushions, flowers and incense, and
can enjoy music. Being treated just like the wheel-turning monarch himself,
they have no wants. Do you think that those princes would enjoy living
there?"
"No they do not," replied Maitreya. "They would seek various means of
approach to ask a man of power to help them escape."
The Buddha said to Maitreya, "Those beings born within the lotus-buds are
like that. Because of their doubt in the Buddha's wisdom, they have been
born in palaces. Although they receive no punishment or ill treatment even
for a single moment, they must pass five hundred years there without being
able to see the Three Treasures, make offerings to the Buddha, or cultivate a
stock of virtue. This is distressing to them. Though there are other pleasures,
they do not enjoy living there.
"If those beings become aware of the faults committed in their former lives
and deeply repent, they can, as they wish, leave and go to where Amitayus
dwells. Then they can worship and make offerings to him; they can also visit
innumerable and countless other Buddhas to perform various meritorious
practices. Maitreya, you should know that the bodhisattvas who allow doubt
to arise lose great benefits. For this reason, you should have resolute faith in
the supreme wisdom of the Buddha."

Bodhisattvas' visits to the Pure Land from other Buddha-lands

[46] The Bodhisattva Maitreya said to the Buddha, "World-Honored One,
how many non-retrogressive bodhisattvas are there in this world who will be
born in that Buddha-land?"
The Buddha replied, "Sixty-seven kotis of non-retrogressive bodhisattvas
from this world will be born there. Each of these bodhisattvas [278c] has
previously made offerings to innumerable Buddhas with almost as much
diligence as you did, Maitreya. Furthermore, bodhisattvas of lesser practices
and those who have performed small acts of merit, whose number is beyond
calculation, will all be born there."
The Buddha said to Maitreya, "Not only those bodhisattvas from this world
but also those from Buddha-lands in other quarters are born there. First, in
the land of the Buddha named Far-reaching Illumination there are one
hundred and eighty kotis of bodhisattvas, who all visit there. Second, in the
land of the Buddha Jewel-storehouse there are ninety kotis of bodhisattvas,
who all visit there. Third, in the land of the Buddha Immeasurable Sound
there are two hundred and twenty kotis of bodhisattvas, who all visit there.
Fourth, in the land of the Buddha Taste of Nectar there are two hundred and
fifty kotis of bodhisattvas, who all visit there. Fifth, in the land of the
Buddha Dragon-subduing there are fourteen kotis of bodhisattvas, who all
visit there. Sixth, in the land of the Buddha Superior Power there are
fourteen thousand bodhisattvas, who all visit there. Seventh, in the land of
the Buddha Lion there are five hundred kotis of bodhisattvas, who all visit
there. Eighth, in the land of the Buddha Undefiled Light there are eighty
kotis of bodhisattvas, who all visit there. Ninth, in the land of the Buddha
Peak of Virtue there are sixty kotis of bodhisattvas, who all visit there.
Tenth, in the land of the Buddha Mountain of Excellent Virtue there are sixty
kotis of bodhisattvas, who all visit there. Eleventh, in the land of the Buddha
King of Men there are ten kotis of bodhisattvas, who all visit there. Twelfth,
in the land of the Buddha Splendid Flower there are innumerable and
incalculable bodhisattvas who are all non-retrogressive and possessed of
unrivaled wisdom, who have previously made offerings to countless Buddhas
and are able to learn in seven days the adamantine teachings of the Dharma
that can only be attained by mahasattvas after practicing for a hundred
thousand kotis of kalpas. Those bodhisattvas all visit there. Thirteenth, in the
land of the Buddha Fearlessness there are seven hundred and ninety kotis of
great bodhisattvas and incalculable minor bodhisattvas and bhiksus, who all
visit there."
The Buddha said to Maitreya, "Not only do the bodhisattvas from those
fourteen Buddha-lands visit that land, but also bodhisattvas from
innumerable Buddha-lands in the ten quarters, whose number is incalculable.
Even if I were to give you only the names of the Buddhas in the ten quarters
and the number of the bodhisattvas and bhiksus who visit that land,
enumerating them continuously day and night for a kalpa, I would not be
able to complete the list. This is why I have given you only a brief
description." [279a]

Shakyamuni's encouragement to accept this sutra

[47] The Buddha said to Maitreya, "If there are people who hear the Name of
that Buddha, rejoice so greatly as to dance, and remember him even once,
then you should know that they have gained great benefit by receiving the
unsurpassed virtue. For this reason, Maitreya, even if a great fire were to fill
the universe of a thousand million worlds, you should pass through it to hear
this sutra, to arouse joyful faith, to uphold and chant it, and to practice in
accordance with its teachings. This is because there are many bodhisattvas
who wish to hear this teaching but are still unable to do so. If there are
sentient beings who have heard it, they will attain the Stage of
Non-retrogression for realizing the highest Enlightenment. This is why you
should single-heartedly accept in faith, uphold and chant this sutra, and
practice in accordance with its teaching."
The Buddha further said, "I have expounded this teaching for the sake of
sentient beings and enabled you to see Amitayus and all in his land. Strive to
do what you should. After I have passed into Nirvana, do not allow doubt to
arise. In the future, the Buddhist scriptures and teachings will perish. But,
out of pity and compassion, I will especially preserve this sutra and maintain
it in the world for a hundred years more. Those beings who encounter it will
attain deliverance in accord with their aspirations.
The Buddha said to Maitreya, "It is difficult to encounter and behold
Tathagata when he is in this world. Difficult of access, difficult to hear are
the Buddhas' teachings and scriptures. It is also difficult to hear the excellent
teachings for bodhisattvas, the Paramitas. Difficult too is it to meet a good
teacher, to hear the Dharma and perform the practices. But most difficult of
all difficulties is to hear this sutra, have faith in it with joy and hold fast to it.
Nothing is more difficult than this. Thus have I formed my Dharma, thus
have I expounded my Dharma, and thus have I taught my Dharma. You
must receive it and practice it by the method prescribed."

Epilogue

[48] When the World-Honored One had finished his exposition of this sutra,
aspiration for the highest Enlightenment was awakened in innumerable
sentient beings. Twelve thousand nayutas of human beings attained the pure
Dharma-eye; twenty-two kotis of devas and humans attained the Stage of a
Non-returner; eight hundred thousand bhiksus realized the wisdom of
destroying defilements; forty kotis of bodhisattvas attained the Stage of
Non-retrogression; and all, adorned with the virtue of the universal vows, will
ultimately attain perfect Enlightenment.
At that time the entire universe of a thousand million worlds shook in six
ways, and a great light illuminated all the lands in the ten quarters. A
hundred thousand kinds of music played spontaneously, and innumerable
marvelous flowers fell in profusion from the sky.
When the Buddha finished delivering this sutra, the Bodhisattva Maitreya
and bodhisattvas from the lands in the ten quarters, together with the Elder
Ananda, other great shravakas, and all those in the assembly, without
exception, rejoiced at the Buddha's discourse.

End of Part Two of
The Sutra on the Buddha of Infinite Life

The Larger Sutra Of Immeasurable Life: Part 1

2008-08-30T13:30:00.000-07:00

This Sutra expounds the Sacred Story of Amida and was delivered by Shakyamuni Buddha and translated into Chinese during the Ts'ao-Wei dynasty by the Tripitaka Master Samghavarman from India

Translated from Chinese by Hisao Inagaki

The text follows the Taisho Tripitaka
edition, vol. 12, and the passage numbers
follow Jodoshinshu Seiten, 1988, pp. 3-40.

Preface

[1] Thus have I heard. At one time the Buddha was staying on the Vulture
Peak in Rajagriha with a large company of twelve thousand monks. They
were all great sages who had already attained supernatural powers. Among
them were the following: the Venerable Ajnata-kaundinya, the Venerable
Ashvajit, the Venerable Vaspa, the Venerable Mahanama, the Venerable
Bhadrajit, the Venerable Vimala, the Venerable Yashodeva, the Venerable
Subahu, the Venerable Purnaka, the Venerable Gavampati, the Venerable
Uruvilva-kashyapa, the Venerable Gaya-kashyapa, the Venerable
Nadi-kashyapa, the Venerable Mahakashyapa, the Venerable Shariputra, the
Venerable Mahamaudgalyayana, the Venerable Kapphina, the Venerable
Mahakausthilya, the Venerable Mahakatyayana, the Venerable Mahacunda,
the Venerable Purna-maitrayaniputra, the Venerable Aniruddha, the
Venerable Revata, the Venerable Kimpila, the Venerable Amogha-raja, the
Venerable Parayanika, the Venerable Vakkula, the Venerable Nanda, the
Venerable Svagata, the Venerable Rahula and the Venerable Ananda. All of
these were Elders.
Mahayana bodhisattvas also accompanied the Buddha, including all those of
this Auspicious Kalpa, such as the Bodhisattva Samantabhadra, the
Bodhisattva Manjushri and the Bodhisattva Maitreya. There were also the
sixteen lay bodhisattvas, such as Bhadrapala, as well as the Bodhisattva
Profound Thought, the Bodhisattva Wisdom of Faith, the Bodhisattva
Voidness, the Bodhisattva Bloom of Supernatural Power, the Bodhisattva
Hero of Light, the Bodhisattva Superior wisdom, the Bodhisattva Banner of
Wisdom, the Bodhisattva Tranquil Ability, the Bodhisattva Wisdom of Vows,
the Bodhisattva Sweet-smelling Elephant, the Bodhisattva Hero of Treasures,
the Bodhisattva Dwelling-in-the-Center, the Bodhisattva Practice of Restraint
and the Bodhisattva Emancipation.

Virtues of the bodhisattva audience

[2] Each of these bodhisattvas, following the virtues of the Mahasattva
Samantabhadra, is endowed with the immeasurable practices and vows of the
Bodhisattva Path, and firmly dwells in all the meritorious deeds. He freely
travels in all the ten quarters and employs skillful means of emancipation. He
enters the treasury of the Dharma of the Buddhas, and reaches the Other
Shore. Throughout the innumerable worlds he attains Enlightenment.
First, dwelling in the Tusita Heaven, he proclaims the true Dharma. Having
left the heavenly palace, he descends into his mother's womb. Soon after he
is born from her right side, he takes seven steps. As he does so, an effulgence
illuminates everywhere in the ten quarters and innumerable Buddha-lands
shake in six ways. Then he utters these words, "I will become the most
honored one in the world." [266a] Shakra and Brahma reverently attend
him, and heavenly beings adore and worship him. He shows his ability in
calculation, writing, archery and horsemanship. He is also conversant with
the divine arts and well-read in many volumes. In the field outside the palace
he trains himself in the martial arts, and at court shows that he also enjoys
the pleasures of the senses.
When he first encounters old age, sickness and death, he realizes the
impermanence of the world. He renounces his kingdom, wealth and throne,
and goes into the mountains to practice the Way. After sending back the
white horse that he has been riding, together with the jewelled crown and
ornaments which he has been wearing, he takes off his magnificent clothes
and puts on a Dharma robe. He cuts his hair and shaves his beard, sits
upright under a tree and strives at ascetic practices for six years in accord
with the traditional way. Since he has appeared in the world of the five
defilements, he behaves as the multitude. And as his body appears dirty, he
takes a bath in the Golden River. As a god bends a branch down towards
him, he is able to climb up the river bank. A divine bird follows him closely
to the seat of Enlightenment. A deva takes the form of a youth and,
perceiving a favorable sign, respectfully presents him with the auspicious
grass. The Bodhisattva compassionately accepts it, spreads it under the
Bodhi-tree and sits upon it with his legs crossed. He emits a great flood of
light to inform Mara of this. Mara and his army come to attack and tempt
him, but he brings them under control with the power of wisdom and makes
them all surrender. Then he attains the supreme Dharma and realizes the
highest, perfect Enlightenment.
As Shakra and Brahma request him to turn the Wheel of the Dharma, the
Buddha visits various places and preaches the Dharma in his thunderous
voice. He beats the Dharma-drum, blows the Dharma-conch, brandishes the
Dharma-sword, hoists the Dharma-banner, rolls the Dharma-thunder, hurls
the Dharma-lightning, brings the Dharma-rain, and bestows the Dharma-gift.
At all times, he awakens the world with the sound of the Dharma. His light
illuminates countless Buddha-lands, causing the entire world to quake in six
ways. It encompasses Mara's realm, shaking his palace, so that he and his
host become frightened and surrender. The bodhisattva tears asunder the net
of evil, destroys wrong views, removes afflictions, flushes the gutters of
desire, protects the Dharma-castle, opens the Dharma-gate, washes off the
grime of the passions, and reveals the pure white Dharma. He unifies
everything in the Buddha Dharma, and thus proclaims the right teaching.
He enters the town to beg alms; he accepts even rich food to enable the
donors to accumulate merit and also to show that he is a field of virtue.
Wishing to expound the Dharma, he smiles and so cures the three pains with
various Dharma-medicines. He teaches that the aspiration for Enlightenment
has immeasurable merit and, by giving predictions to bodhisattvas, he
enables them to attain Buddhahood.
He demonstrates that he passes into Nirvana, but endlessly brings sentient
beings to emancipation. In removing their defilements, planting various roots
of virtue and attaining excellent merit, he displays wonderful and
inconceivable works.
Furthermore, each of the bodhisattvas in the assembly is able to visit various
Buddha-lands and expound teachings of the Way. His manner of practice is
pure and undefiled. Just as a magician with his perfect skill can create at will
various illusions, including images of man or woman, at will, so the
bodhisattva, having thoroughly learned all the methods of emancipation and
attained serene awareness of reality, can freely teach and transform beings.
He manifests himself everywhere in innumerable Buddha-lands, performing
acts of compassion for sentient beings tirelessly and with diligence. [266b] He
has thus obtained complete mastery of such methods of emancipation.
He is thoroughly conversant with the essentials of the sutras for bodhisattvas
and, as his fame spreads everywhere, he guides sentient beings throughout
the ten quarters. All Buddhas remember him and give him their protection.
He has already dwelt in all the Buddha's abodes and performed all the deeds
of the Great Sage. He proclaims the Tathagata's teachings, acts as a great
master for other bodhisattvas and, with profound samadhi and wisdom,
guides multitudes of beings. With penetrating insight into the essential nature
of dharmas, he discerns different aspects of living beings and closely watches
over all the worlds. In making offerings to the Buddhas, he manifests
transformed bodies like flashes of lightning. Having well learned the
extensive wisdom of fearless and having realized the illusory nature of
dharmas, he destroys Mara's nets and unties all the bonds of passion. He
rises above the stages of shravakas and pratyekabuddhas and attains the
samadhis of emptiness, non-form, and non-desire. He skillfully provides
expedient means and thus reveals three distinct teachings. Then for those of
the middle and lower stages, he demonstrates his passing into Nirvana. But,
in reality, he is non-active and non-acquisitive, and, being aware that
dharmas in themselves neither arise nor perish, he realizes that they are of
absolute equality. He has attained innumerable dharanis, a hundred
thousand samadhis and various kinds of spiritual faculties and wisdom.
With the Meditation of Vast and Universal Tranquillity, he enters deeply into
the Dharma-treasury for bodhisattvas. After attaining the Buddha-garland
Samadhi, he proclaims and expounds all the sutras. While dwelling deep in
meditation, he visualizes all the innumerable Buddhas and in an instant visits
every one of them.
By elucidating and teaching the ultimate truth to sentient beings, he delivers
them from the state of extreme pains, from the conditions in which suffering
is so great as to prevent people from finding time for Buddhist practices, and
also from the conditions in which suffering is not so great as to prevent them
from doing so. Having attained the Tathagata's thorough knowledge and
eloquence, he has fluent command of languages, with which he enlightens all
beings. He is above all worldly affairs and his mind, always serene, dwells on
the path of emancipation; this gives him complete control over all dharmas.
Without being asked to do so, he becomes a good friend to each of the
multitude of beings and carries their heavy karmic burdens on his back. He
upholds the Tathagata's profound Dharma-treasury and protects the seeds of
Buddhahood, so that they may continue to multiply. Having awakened great
compassion for sentient beings, he kindly expounds the teaching, and endows
them with the Dharma-eye. He blocks the paths to the three evil realms,
opens the gate of virtue and, without waiting for their request, provides
beings with the Dharma. He does this for the multitude of beings just as a
dutiful son loves and respects his parents. He indeed looks upon sentient
beings as his own self.
With such roots of virtue, all the bodhisattvas in the assembly had reached
the shore of emancipation. They had acquired the Buddha's immeasurable
merit and attained the sacred, pure and inconceivable wisdom. Innumerable
bodhisattvas, mahasattvas, such as these assembled there all at once.

Glorious features of the Buddha

[3] At that time all the senses of the World-Honored One radiated joy, [266c]
his entire body appeared serene and glorious, and his august countenance
looked most majestic. Having perceived the Buddha's holy intention, the
Venerable Ananda rose from his seat, bared his right shoulder, prostrated
himself, and joining his palms in reverence, said to the Buddha,
"World-Honored One, today all your senses are radiant with joy, your body
is serene and glorious, and your august countenance is as majestic as a clear
mirror whose brightness radiates outward and inward. The magnificence of
your dignified appearance is unsurpassed and beyond measure. I have never
seen you look so superb and majestic as today. With respect, Great Sage, this
thought has occurred to me: 'Today, the World-Honored One dwells in the
rare and marvelous Dharma; today, the World-Hero dwells in the Buddha's
abode; today, the World-Eye concentrates on the performance of the leader's
duty; today, the World-Valiant One dwells in the supreme Bodhi; today, the
One Most Honored in Heaven realizes the Tathagata's virtue. The Buddhas
of the past, present and future contemplate each other. How can this present
Buddha not contemplate all other Buddhas?' For what reason does his
countenance look so majestic and brilliant?"
Then the World-Honored One said to Ananda, "Tell me, Ananda, whether
some god urged you to put this question to the Buddha or whether you asked
about his glorious countenance from your own wise observation."
Ananda replied to the Buddha, "No god came to prompt me. I asked you
about this matter of my own accord."
The Buddha said, "Well said, Ananda. I am very pleased with your question.
You have shown profound wisdom and subtle insight in asking me this wise
question out of compassion for sentient beings. As the Tathagata, I regard
beings of the three worlds with boundless great compassion. The reason for
my appearance in the world is to reveal teachings of the Way and save
multitudes of beings by endowing them with true benefits. Even in countless
millions of kalpas it is difficult to come upon and meet a Tathagata. It is as
difficult as seeing an udumbara flower, which blooms very rarely. Your
question is of great benefit and will enlighten all heavenly and human beings.
Ananda, you should realize that the Tathagata's perfectly enlightened
wisdom is unfathomable, capable of leading innumerable beings to
emancipation, and that his penetrating insight cannot be obstructed. With
just one meal, he is able to live for a hundred thousand kotis of kalpas, or an
incalculable and immeasurable length of time, or beyond. Even after that
lapse of time, his senses will still be radiant with joy and show no signs of
deterioration; his appearance will not change, and his august countenance
will look just the same. The reason for this is that the Tathagata's meditation
and wisdom are perfect and boundless and that he has attained unrestricted
power over all dharmas. Ananda, listen carefully. I shall now expound the
Dharma."
Ananda replied, "Yes, I will. With joy in my heart, I wish to hear the
Dharma."

53 past Buddhas

[4] The Buddha said to Ananda, "In the distant past -- innumerable,
incalculable and inconceivable kalpas ago -- a Tathagata named Dipankara
appeared in the world. Having taught and freed innumerable beings and led
them all along the path of Enlightenment, he passed into Nirvana. Next
appeared a Tathagata named Far-reaching Light. After him came Moonlight,
and then Sandalwood-Incense, King of Beautiful Mountains, Crown of
Mount Sumeru, Brilliant like Mount Sumeru, Color of the Moon, Right
Recollection, Free of Defilement, Non-attachment, Dragon-deva, Nocturnal
Light, Peaceful and Brilliant Peak, Immovable Ground, [267a] Exquisite
Beryl Flower, Golden Beryl Luster, Gold-treasury, Flaming Light, Fiery
Origin, Earth-shaking, Image of the Moon, Sound of the Sun, Flower of
Freedom, Glorious Light, Miraculous Power of the Ocean of Enlightenment,
Water Light, Great Fragrance, Free of Dust and Defilement, Abandoning
Enmity, Flame of Jewels, Beautiful Peak, Heroic Stance, Merit-possessing
Wisdom, Outshining the Sun and the Moon, Beryl Light of the Sun and the
Moon, Supreme Beryl Light, Highest Peak, Flower of Enlightenment,
Brightness of the Moon, Sunlight, King of the Colors of Flowers, Moonlight
on the Water, Dispelling the Darkness of Ignorance, Practice of Removing
Hindrances, Pure Faith, Storage of Good, Majestic Glory, Wisdom of the
Dharma, Call of the Phoenix, Roar of the Lion, Voice of the Dragon and
Dwelling-in-the-world. All these Buddhas have already passed into Nirvana.

Lokeshvararaja Buddha and Dharmakara

[5] "Then appeared a Buddha named Lokeshvararaja, the Tathagata, Arhat,
Perfectly Enlightened One, Possessed of Wisdom and Practice, Perfected
One, Knower of the World, Unsurpassed One, Tamer of Men, Master of
Gods and Men, Buddha and World-Honored One.
"At that time there was a king, who, having heard the Buddha's exposition of
the Dharma, rejoiced in his heart and awakened aspiration for the highest,
perfect Enlightenment. He renounced his kingdom and the throne, and
became a monk named Dharmakara. Having superior intelligence, courage
and wisdom, he distinguished himself in the world. He went to see the
Tathagata Lokeshvararaja, knelt down at his feet, walked round him three
times keeping him always on his right, prostrated himself on the ground, and
putting his palms together in worship, praised the Buddha with these verses:

Sanbutsuge - Verses Praising the Buddha

1. The shining face of the Buddha is glorious;
Boundless is his magnificence.
Radiant splendor such as his
Is beyond all comparison.
The sun, the moon and the mani-jewel,
Though shining with dazzling brightness,
Are completely dimmed and obscured
As if they were a pile of ink-sticks

.2. The countenance of the Tathagata
Is beyond compare in the whole world.
The great voice of the Enlightened One
Resounds throughout the ten regions.
His morality, learning, endeavor,
Absorption in meditation, wisdom
And magnificent virtues have no equal;
They are wonderful and unsurpassed.

3. He meditates deeply and directly
On the oceanic Dharma of all the Buddhas.
He knows its depth and breadth
And penetrates to its farthest end.
Ignorance, greed and anger
Are forever absent in the World-Honored One.
He is the lion, the most valiant of all men;
His glorious virtue is unlimited.

4. His meritorious achievements are vast;
His wisdom is deep and sublime.
His light, with awe-inspiring glory, [267b]
Shakes the universe of a thousand million worlds.
I resolve to become a Buddha,
Equal in attainment to you, O holy king of the Dharma,
To save living beings from birth-and-death,
And to lead them all to emancipation.

5. My discipline in giving, mind-control,
Moral virtues, forbearance and effort,
And also in meditation and wisdom,
Shall be supreme and unsurpassed.
I vow that, when I have become a Buddha,
I shall carry out this promise everywhere;
And to all fear-ridden beings
Shall I give great peace.

6. Even though there are Buddhas,
A thousand million kotis in number,
And multiudes of great sages
Countless as the sands of the Ganges,
I shall make offerings
To all those Buddhas.
I shall seek the supreme Way
Resolutely and tirelessly.

7. Even though the Buddha-lands are as innumerable
As the sands of the Ganges,
And other regions and worlds
Are also without number,
My light shall shine everywhere,
Pervading all those lands.
Such being the result of my efforts,
My glorious power shall be immeasurable.

8. When I have become a Buddha,
My land shall be most exquisite,
And its people wonderful and unexcelled;
The seat of Enlightenment shall be supreme.
My land, being like Nirvana itself,
Shall be beyond comparison.
I take pity on living beings
And resolve to save them all.

9. Those who come from the ten quarters
Shall find joy and serenity of heart;
When they reach my land,
They shall dwell in peace and happiness.
I beg you, the Buddha, to become my witness
And to vouch for the truth of my aspiration.
Having now made my vows to you,
I will strive to fulfilll them.

10. The World-Honored Ones in the ten quarters
Have unimpeded wisdom;
I call upon those Honored Ones
To bear witness to my intention.
Even though I must remain
In a state of extreme pain,
I will diligently practice,
Enduring all hardships with tireless vigor."

Dharmakara's resolution to become a Buddha

[6] The Buddha said to Ananda, "Having spoken these verses, the Bhiksu
Dharmakara said to the Buddha Lokeshvararaja, 'Respectfully,
World-Honored One, I announce that I have awakened aspiration for the
highest, perfect Enlightenment. I beseech you to explain the Dharma to me
fully, so that I can perform practices for the establishment of a pure
Buddha-land adorned with infinite excellent qualities. So please teach me
how to attain Enlightenment quickly and to remove the roots of afflictions of
birth-and-death for all.'"
The Buddha said to Ananda, "At that time the Buddha Lokeshvararaja
replied to the Bhiksu Dharmakara, 'You yourself should know by what
practice you can establish a glorious Buddha-land.' The Bhiksu said to the
Buddha, 'That is far too vast and deep for my comprehension. I sincerely
beseech you, World-Honored One, to explain in detail the practices by which
Buddhas, Tathagatas, established their pure lands. After I hear that, I wish to
practice as instructed and so fulfill my aspirations.'
"At that time the Buddha Lokeshvararaja recognized the Bhiksu
Dharmakara's noble and high aspirations, and taught him as follows: 'If, for
example, one keeps on bailing water out of a great ocean with a
pint-measure, one will be able to reach the bottom after many kalpas [267c]
and then obtain rare treasures. Likewise, if one sincerely, diligently and
unceasingly seeks the Way, one will be able to reach one's destination. What
vow is there which cannot be fulfilled?'
"Then the Buddha Lokeshvararaja explained in detail the greater and lesser
aspects of two hundred and ten kotis of Buddha-lands, together with the
good and evil natures of heavenly and human beings living there. He
revealed them all to the Bhiksu just as he had requested. Then the Bhiksu,
having heard the Buddha's exposition of the glorious pure land and also
having seen all of them, resolved upon his supreme, unsurpassed vows. His
mind being serene and his aspirations free of attachment, he was unexcelled
throughout the world. For five full kalpas he contemplated the vows, and
then chose the pure practices for the establishment of his Buddha-land."
Ananda asked the Buddha, "How long was the life-span of beings in the land
of the Buddha Lokeshvararaja?"
The Buddha replied, "The length of life of that Buddha was forty-two
kalpas."
He continued, "After that Dharmakara Bodhisattva adopted the pure
practices which had led to the establishment of the excellent lands of two
hundred and ten kotis of Buddhas. When he had finished this task, he went
to the Buddha, knelt down at his feet, walked round him three times, joined
his palms in worship and sat down. He then said to the Buddha, 'I have
adopted the pure practices for the establishment of a glorious Buddha-land.'
The Buddha said to him, 'You should proclaim this. Know that now is the
right time. Encourage and delight the entire assembly. Hearing this, other
bodhisattvas will practice this Dharma and so fulfill their innumerable great
vows.' The Bhiksu replied, 'I beg you to grant me your attention. Now I will
fully proclaim my vows.'

Forty-eight Vows

[7] (1) If, when I attain Buddhahood, there should be in my land a hell, a
realm of hungry spirits or a realm of animals, may I not attain perfect
Enlightenment.
(2) If, when I attain Buddhahood, humans and devas in my land should after
death fall again into the three evil realms, may I not attain perfect
Enlightenment.
(3) If, when I attain Buddhahood, humans and devas in my land should not
all be the color of pure gold, may I not attain perfect Enlightenment.
(4) If, when I attain Buddhahood, humans and devas in my land should not
all be of one appearance, and should there be any difference in beauty, may I
not attain perfect Enlightenment.
(5) If, when I attain Buddhahood, humans and devas in my land should not
remember all their previous lives, not knowing even the events which
occurred during the previous hundred thousand kotis of nayutas of kalpas,
may I not attain perfect Enlightenment.
(6) If, when I attain Buddhahood, humans and devas in my land should not
possess the divine eye of seeing even a hundred thousand kotis of nayutas of
Buddha-lands, may I not attain perfect Enlightenment.
(7) If, when I attain Buddhahood, humans and devas in my land should not
possess the divine ear of hearing [268a] the teachings of at least a hundred
thousand kotis of nayutas of Buddhas and should not remember all of them,
may I not attain perfect Enlightenment.
(8) If, when I attain Buddhahood, humans and devas in my land should not
possess the faculty of knowing the thoughts of others, at least those of all
sentient beings living in a hundred thousand kotis of nayutas of
Buddha-lands, may I not attain perfect Enlightenment.
(9) If, when I attain Buddhahood, humans and devas in my land should not
possess the supernatural power of travelling anywhere in one instant, even
beyond a hundred thousand kotis of nayutas of Buddha-lands, may I not
attain perfect Enlightenment.
(10) If, when I attain Buddhahood, humans and devas in my land should give
rise to thoughts of self-attachment, may I not attain perfect Enlightenment.
(11) If, when I attain Buddhahood, humans and devas in my land should not
dwell in the Definitely Assured State and unfailingly reach Nirvana, may I
not attain perfect Enlightenment.
(12) If, when I attain Buddhahood, my light should be limited, unable to
illuminate at least a hundred thousand kotis of nayutas of Buddha-lands,
may I not attain perfect Enlightenment.
(13) If, when I attain Buddhahood, my life-span should be limited, even to
the extent of a hundred thousand kotis of nayutas of kalpas, may I not attain
perfect Enlightenment.
(14) If, when I attain Buddhahood, the number of the shravakas in my land
could be known, even if all the beings and pratyekabuddhas living in this
universe of a thousand million worlds should count them during a hundred
thousand kalpas, may I not attain perfect Enlightenment.
(15) If, when I attain Buddhahood, humans and devas in my land should
have limited life-spans, except when they wish to shorten them in accordance
with their ogirinal vows, may I not attain perfect Enlightenment.
(16) If, when I attain Buddhahood, humans and devas in my land should
even hear of any wrongdoing, may I not attain perfect Enlightenment.
(17) If, when I attain Buddhahood, innumerable Buddhas in the land of the
ten quarters should not all praise and glorify my Name, may I not attain
perfect Enlightenment.
(18) If, when I attain Buddhahood, sentient beings in the lands of the ten
quarters who sincerely and joyfully entrust themselves to me, desire to be
born in my land, and call my Name, even ten times, should not be born
there, may I not attain perfect Enlightenment. Excluded, however, are those
who commit the five gravest offences and abuse the right Dharma.
(19) If, when I attain Buddhahood, sentient beings in the lands of the ten
quarters, who awaken aspiration for Enlightenment, do various meritorious
deeds [268b] and sincerely desire to be born in my land, should not, at their
death, see me appear before them surrounded by a multitude of sages, may I
not attain perfect Enlightenment.
(20) If, when I attain Buddhahood, sentient beings in the lands of the ten
quarters who, having heard my Name, concentrate their thoughts on my
land, pland roots of virtue, and sincerely transfer their merits towards my
land with a desire to be born there, should not eventually fulfill their
aspiration, may I not attain perfect Enlightenment.
(21) If, when I attain Buddhahood, humans and devas in my land should not
all be endowed with the thirty-two physical characteristics of a Great Man,
may I not attain perfect Enlightenment.
(22) If, when I attain Buddhahood, bodhisattvas in the Buddha-lands of
other quarters who visit my land should not ultimately and unfailingly reach
the Stage of Becoming a Buddha after One More Life, may I not attain
perfect Enlightenment. Excepted are those who wish to teach and guide
sentient beings in accordance with their original vows. For they wear the
armour of great vows, accumulate merits, deliver all beings from
birth-and-death, visit Buddha-lands to perform the bodhisattva practices,
make offerings to Buddhas, Tathagatas, throughout the ten quarters,
enlighten uncountable sentient beings as numerous as the sands of the River
Ganges, and establish them in the highest, perfect Enlightenment. Such
bodhisattvas transcend the course of practice of the ordinary bodhisattvas,
manifest the practices of all the bodhisattva stages, and cultivate the virtues
of Samantabhadra.
(23) If, when I attain Buddhahood, bodhisattvas in my land, in order to
make offerings to Buddhas through my transcendent power, should not be
able to reach immeasurable and innumerable kotis of nayutas of
Buddha-lands in as short a time as it takes to eat a meal, may I not attain
perfect Enlightenment.
(24) If, when I attain Buddhahood, bodhisattvas in my land should not be
able, as they wish, to perform meritorious acts of worshipping the Buddhas
with the offerings of their choice, may I not attain perfect Enlightenment.
(25) If, when I attain Buddhahood, bodhisattvas in my land should not be
able to expound the Dharma with the all-knowing wisdom, may I not attain
perfect Enlightenment.
(26) If, when I attain Buddhahood, there should be any bodhisattva in my
land not endowed with the body of the Vajra-god Narayana, may I not attain
perfect Enlightenment.
(27) If, when I attain Buddhahood, sentient beings should be able, even with
the divine eye, to distinguish by name alculate by number all the myriads of
manifestations provided for the humans and devas in my land, which are
glorious and resplendent and have exquisite details beyond description, may
I not attain perfect Enlightenmet.
(28) If, when I attain Buddhahood, bodhisattvas in my land, even those with
little store of merit, should not be able to [268c] see the Bodhi-tree which has
countless colors and is four million li in height, may I not attain perfect
Enlightenment.
(29) If, when I attain Buddhahood, bodhisattvas in my land should not
acquire eloquence and wisdom in upholding sutras and reciting and
expounding them, may I not attain perfect Enlightenment.
(30) If, when I attain Buddhahood, the wisdom and eloquence of
bodhisattvas in my land should be limited, may I not attain perfect
Enlightenment.
(31) If, when I attain Buddhahood, my land should not be resplendent,
revealing in its light all the immeasurable, innumerable and inconceivable
Buddha-lands, like images reflected in a clear mirror, may I not attain
perfect Enlightenment.
(32) If, when I attain Buddhahood, all the myriads of manifestations in my
land, from the ground to the sky, such as palaces, pavilions, ponds, streams
and trees, should not be composed of both countless treasures, which surpass
in supreme excellence anything in the worlds of humans and devas, and of a
hundred thousand kinds of aromatic wood, whose fragrance pervades all the
worlds of the ten quarters, causing all bodhisattvas who sense it to perform
Buddhist practices, then may I not attain perfect Enlightenment.
(33) If, when I attain Buddhahood, sentient beings in the immeasurable and
inconceivable Buddha-lands of the ten quarters, who have been touched by
my light, should not feel peace and happiness in their bodies and minds
surpassing those of humans and devas, may I not attain perfect
Enlightenment.
(34) If, when I attain Buddhahood, sentient beings in the immeasurable and
inconceivable Buddha-lands of the ten quarters, who have heard my Name,
should not gain the bodhisattva's insight into the non-arising of all dharmas
and should not acquire various profound dharanis, may I not attain perfect
Enlightenment.
(35) If, when I attain Buddhahood, women in the immeasurable and
inconceivable Buddha-lands of the ten quarters who, having heard my Name,
rejoice in faith, awaken aspiration for Enlightenment and wish to renounce
womanhood, should after death be reborn again as women, may I not attain
perfect Enlightenment.
(36) If, when I attain Buddhahood, bodhisattvas in the immeasurable and
inconceivable Buddha-lands of the ten quarters, who have heard my Name,
should not, after the end of their lives, always perform sacred practices until
they reach Buddhahood, may I not attain perfect Enlightenment.
(37) If, when I attain Buddhahood, humans and devas in the immeasurable
and inconceivable Buddha-lands of the ten quarters, who having heard my
Name, prostrate themselves on the ground to revere and worship me, rejoice
[269a] in faith, and perform bodhisattva practices, should not be respected
by all devas and people of the world, may I not attain perfect Enlightenment.
(38) If, when I attain Buddhahood, humans and devas in my land should not
obtain clothing, as soon as such a desire arises in their minds, and if the fine
robes as prescribed and praised by the Buddhas should not be spontaneously
provided for them to wear, and if these clothes should need sewing,
bleaching, dyeing or washing, may I not attain perfect Enlightenment.
(39) If, when I attain Buddhahood, humans and devas in my land should not
enjoy happiness and pleasure comparable to that of a monk who has
exhausted all the passions, may I not attain perfect Enlightenment.
(40) If, when I attain Buddhahood, the bodhisattvas in my land who wish to
see the immeasurable glorious Buddha-lands of the ten quarters, should not
be able to view all of them reflected in the jewelled trees, just as one sees
one's face reflected in a clear mirror, may I not attain perfect Enlightenment.
(41) If, when I attain Buddhahood, bodhisattvas in the lands of the other
quarters who hear my Name should, at any time before becoming Buddhas,
have impaired, inferior or incomplete sense organs, may I not attain perfect
Enlightenment.
(42) If, when I attain Buddhahood, bodhisattvas in the lands of the other
quarters who hear my Name should not all attain the samadhi called 'pure
emancipation' and, while dwelling therein, without losing concentration,
should not be able to make offerings in one instant to immeasurable and
inconceivable Buddhas, World-Honored Ones, may I not attain perfect
Enlightenment.
(43) If, when I attain Buddhahood, bodhisattvas in the lands of the other
quarters who hear my Name should not be reborn into noble families after
their death, may I not attain perfect Enlightenment.
(44) If, when I attain Buddhahood, bodhisattvas in the lands of the other
quarters who hear my Name should not rejoice so greatly as to dance and
perform the bodhisattva practices and should not acquire stores of merit,
may I not attain perfect Enlightenment.
(45) If, when I attain Buddhahood, bodhisattvas in the lands of the other
quarters who hear my Name should not all attain the samadhi called
'universal equality' and, while dwelling therein, should not always be able to
see all the immeasurable and inconceivable Tathagatas until those
bodhisattvas, too, become Buddhas, may I not attain perfect Enlightenment.
(46) If, when I attain Buddhahood, bodhisattvas in my land should not be
able to hear spontaneously whatever teachings they may wish, [269b] may I
not attain perfect Enlightenment.
(47) If, when I attain Buddhahood, bodhisattvas in the lands of the other
quarters who hear my Name should not instantly reach the Stage of
Non-retrogression, may I not attain perfect Enlightenment.
(48) If, when I attain Buddhahood, bodhisattvas in the lands of the other
quarters who hear my Name should not instantly gain the first, second and
third insights into the nature of dharmas and firmly abide in the truths
realized by all the Buddhas, may I not attain perfect Enlightenment."

Juseige - Verses Confirming the Vows

[8] The Buddha said to Ananda, "The Bhiksu Dharmakara, having thus
proclaimed those vows, spoke the following verses:

1. I have made vows, unrivaled in all the world;
I will certainly reach the unsurpassed Way.
If these vows should not be fulfilled,
May I not attain perfect Enlightenment.

2. If I should not become a great benefactor
In lives to come for immeasurable kalpas
To save the poor and the afflicted everywhere,
May I not attain perfect Enlightenment.

3. When I attain Buddhahood,
My Name shall be heard throughout the ten quarters;
Should there be any place where it is not heard,
May I not attain perfect Enlightenment.

4. Free of greed and with deep, perfect mindfulness
And pure wisdom, I will perform the sacred practices;
I will seek to attain the unsurpassed Way
And become the teacher of devas and humans.

5. With my divine power I will display great light,
Illuminating the worlds without limit,
And dispel the darkness of the three defilements;
Thus I will deliver all beings from misery.

6. Having obtained the eye of wisdom,
I will remove the darkness of ignorance;
I will block all the evil paths
And open the gate to the good realms.

7. When merits and virtues are perfected,
My majestic light shall radiate in the ten quarters,
Outshining the sun and the moon
And surpassing the brilliance of the heavens.

8. I will open the Dharma-store for the multitudes
And endow them all with treasures of merit.
Being always among the multitudes,
I will proclaim the Dharma with the lion's roar.

9. I will make offerings to all the Buddhas,
Thereby acquiring roots of virtue.
When my vows are fulfilled and my wisdom perfected,
I shall be the sovereign of the three worlds.

10. Like your unhindered wisdom, O Buddha,
Mine shall reach everywhere, illuminating all;
May my supreme wisdom
Be like yours, Most Excellent Honored One.

11. If these vows are to be fulfilled,
Let this universe of a thousand million worlds shake in response [269c]
And let all the devas in heaven
Rain down rare and marvelous flowers."

Dharmakara's practices of the Bodhisattva Path

[9] The Buddha said to Ananda, "As soon as the Bhiksu Dharmakara spoke
those verses, the entire earth shook in six ways, and a rain of wonderful
flowers fell from heaven, scattering everywhere. Spontaneous music was
heard, and a voice in the sky said, 'Surely you will attain the highest, perfect
Enlightenment.
"Then the Bhiksu Dharmakara kept all those great vows which were sincere,
unfailing and unsurpassed in the whole world, and intensely aspired to attain
Nirvana.
"Then, Ananda, after proclaiming and establishing those universal vows in
the presence of the Buddha Lokeshvararaja before the multitude of beings,
including the eight kinds of superhuman beings, such as devas and
dragon-spirits, and also Mara and Brahma, the Bhiksu Dharmakara was
solely intent on producing a glorious and exquisite land. The Buddha-land
which he sought to establish was vast in extent, unsurpassed and supremely
wonderful, always present and subject neither to decay nor change. During
inconceivable and innumerable kalpas, he cultivated the immeasurable
meritorious practices of the Bodhisattva Path.
"He did not harbor any thought of greed, hatred or cruelty; nor did he allow
any ideas of greed, hatred or cruelty to arise. He was unattached to any form,
sound, smell, taste, touch or idea. Possessed of the power to persevere, he did
not avoid undergoing various afflictions. Having little desire for his own
sake, he knew contentment. Without any impure thought, enmity or
stupidity, he dwelt continually in tranquil samadhi. His wisdom was
unobstructed, and his mind free of falsehood and deceitfulness. With an
expression of tenderness in his face and with kindness in his speech, he spoke
to others in consonance with their inner thoughts. Courageous and diligent,
strong-willed and untiring, he devoted himself solely to the pursuit of the
pure Dharma, thereby benefiting a multitude of beings. He revered the Three
Treasures, respected his teachers and elders, and thus adorned his practices
with a great store of merits. By so doing, he enabled sentient beings to
partake of it.
"He dwelt in the realization that all dharmas are empty, devoid of distinctive
features, and not to be sought after, and that they neither act nor arise; he
thus realized that all dharmas are like magical creations. He avoided all
wrong speech that would bring harm upon himself or others or both; he
engaged in right speech that would bring benefit to himself or others or both.
He abandoned his kingdom and renounced the throne, leaving behind wealth
and sensuous pleasures. Practicing the Six Paramitas himself, he taught
others to do the same. During innumerable kalpas, he accumulated merits
and amassed virtues.
"Wherever he was born, an immeasurable stock of treasure spontaneously
appeared as he wished. He taught countless sentient beings and guided them
on the path of the highest, true Enlightenment. He was reborn as a rich man,
a lay devotee, a member of the highest caste or of a noble family, a ksatriya
king, a wheel-turning monarch, a king of one of the six heavens in the world
of desire, or even higher, as a Brahma-king. He revered and worshipped all
Buddhas by making the four kinds of offering to them. The merit he thus
acquired was indescribably great. Fragrance issued from his mouth as from a
blue lotus-flower, and every pore of his body emitted the scent of
sandalwood, which permeated innumerable worlds. His appearance was
majestic, and his physical characteristics and marks were truly wonderful.
From his hands, inexhaustible treasures, clothes, food and drink, rare and
exquisite [270a] flowers and incense, silken canopies, banners, and other
ornaments were produced. In such manifestations he was unrivaled among
all heavenly and human beings. He thus attained the command of all
dharmas."

Dharmakara's attainment of Buddhahood

[10] Ananda asked the Buddha, "Has the Bodhisattva Dharmakara already
attained Buddhahood and then passed into Nirvana? Or has he not yet
attained Buddhahood? Or is he dwelling somewhere at present?"
The Buddha replied to Ananda, "The Bodhisattva Dharmakara has already
attained Buddhahood and is now dwelling in a western Buddha-land, called
'Peace and Bliss,' a hundred thousand kotis of lands away from here."
Ananda further asked the Buddha, "How much time has passed since he
attained Buddhahood?"
The Buddha replied, "Since he attained Buddhahood, about ten kalpas have
passed."
He continued, "In that Buddha-land, the earth is composed of seven jewels --
namely, gold, silver, beryl, coral, amber, agate and ruby -- which have
spontaneously appeared. The land itself is so vast, spreading boundlessly to
the farthest extent, that it is impossible to know its limit. All the rays of light
from those jewels intermingle and create manifold reflections, producing a
dazzling illumination. Those pure, superb and exquisite adornments are
unsurpassed in all the worlds of the ten quarters. They are the finest of all
gems, and are like those of the Sixth Heaven. In that land, there are no
mountains, such as Mount Sumeru and the Encircling Adamantine
Mountains. Likewise, there are neither oceans nor seas, valleys nor gorges.
But one can see those manifestations by the Buddha's power if one so wishes.
In that land there is no hell; neither are there realms of hungry spirits and
animals nor other adverse conditions. Neither do the four seasons of spring,
summer, autumn and winter exist. It is always moderate and pleasant, never
cold or hot."
Then, Ananda asked the Buddha, "If, World-Honored One, there is no
Mount Sumeru in that land, what sustains the Heaven of the Four Kings and
the Heaven of the Thirty-three Gods?"
The Buddha said to Ananda, "What sustains Yama, which is the Third
Heaven of the world of desire, and other heavens up to the Highest Heaven
of the world of form?"
Ananda answered, "The consequences of karma are inconceivable."
The Buddha said to Ananda, "Inconceivable indeed are the consequences of
karma, and so are the worlds of the Buddhas. By the power of meritorious
deeds, sentient beings in that land dwell on the ground of karmic reward.
That is why those heavens exist without Mount Sumeru."
Ananda continued, "I do not doubt this myself but have asked you about it
simply because I wished to remove such doubts for the benefit of sentient
beings in the future."

Amida's light

[11] The Buddha said to Ananda, "The majestic light of the Buddha
Amitayus is the most exalted. No other Buddha's light can match his. The
light of some Buddhas illuminates a hundred Buddha-lands, and that of
others, a thousand Buddha-lands. Briefly, that of Amitayus illuminates the
eastern Buddha-land, as numerous as the sands of the River Ganges. In the
same way, it illuminates the Buddha-lands in the south, west and north, in
each of the four intermediate quarters, above and below. Further, the light of
some Buddhas extends seven feet; that of others, one yojana, or two, three,
four or five yojanas; and the distance covered increases in this way until the
light of some Buddhas illuminates one Buddha-land.
"For this reason, Amitayus is called by the following names: the Buddha of
Infinite Light, the Buddha of Boundless Light, the Buddha of Unhindered
Light, [270b] the Buddha of Incomparable Light, the Buddha of the Light of
the King of Flame, the Buddha of Pure Light, the Buddha of the Light of
Joy, the Buddha of Light of Wisdom, the Buddha of Unceasing Light, the
Buddha of Inconceivable Light, the Buddha of Ineffable Light, and the
Buddha of the Light Outshining the Sun and the Moon.
"If, sentient beings encounter his light, their three defilements are removed;
they feel tenderness, joy and pleasure; and good thoughts arise. If sentient
beings in the three realms of suffering see his light, they will all be relieved
and freed from affliction. At the end of their lives, they all reach
emancipation.
"The light of Amitayus shines brilliantly, illuminating all the Buddha-lands
of the ten quarters. There is no place where it is not perceived. I am not the
only one who now praises his light. All the Buddhas, shravakas,
pratyekabuddhas and bodhisattvas praise and glorify it in the same way. If
sentient beings, having heard of the majestic virtue of his light, glorify it
continually, day and night, with sincerity of heart, they will be able to attain
birth in his land, as they wish. Then the multitudes of bodhisattvas and
shravakas will praise their excellent virtue. Later, when they attain
Buddhahood, all the Buddhas and bodhisattvas in the ten quarters will praise
their light, just as I now praise the light of Amitayus."
The Buddha continued, "The majestic glory of the light of Amitayus could
not be exhaustively described even if I praised it continuously, day and night,
for the period of one kalpa."

Amida's life-span

[12] The Buddha said to Ananda, "The life of Amitayus is so long that it is
impossible for anyone to calculate it. To give an illustration, let us suppose
that all the innumerable sentient beings in the worlds of the ten quarters were
reborn in human form and that every one became a shravaka or
pratyekabuddha. Even if they assembled in one place, concentrated their
thoughts, and exercised the power of their wisdom to the utmost to reckon
the length of the Buddha's life, even after a thousand million kalpas they
could still not reach its limit. So it is with the life-span of shravakas,
bodhisattvas, heavenly beings and human beings in his land. Similarly, it is
not to be encompassed by any means of reckoning or by any metaphorical
expression. Again, the number of the shravakas and bodhisattvas living there
is incalculable. They are fully endowed with transcendent wisdom and free in
their exercise of majestic power; they could hold the entire world in their
hands."

The number of the audience at the first assembly

[13] The Buddha said to Ananda, "The number of shravakas at the first
teaching assembly of that Buddha was incalculable; so was the number of the
bodhisattvas. Even if an immeasurable and uncountable number of humans
multiplied by millions of kotis should all become like Mahamaudgalyayana
and together reckon their number during innumerable nayutas of kalpas, or
even until they attain Nirvana, they could still not know that number. Let us
suppose that there is a great ocean, infinitely deep and wide, and that one
takes a drop of water out of it with a hundredth part of a split hair. How
would you [270c] compare that drop of water with the rest of the ocean?"
Ananda replied, "When the drop of water is compared with the great ocean,
it is impossible even for one skilled in astronomy or mathematics to know
the proportion, or for anyone to describe it by any rhetorical or
metaphorical expressions."
The Buddha said to Ananda, "Even if people like Mahamaudgalyayana were
to count for millions of kotis of kalpas, the number of the shravakas and
bodhisattvas at the first teaching assembly who could be counted would be
like a drop of water, and the number of sages yet to be counted would be like
the rest of the ocean."

Jewelled trees

[14] Again, seven-jewelled trees completely fill that land. There are some
made of gold, some of silver, and others made of beryl, crystal, coral, ruby
or agate. There are also trees made of two to seven kinds of jewels.
"There are gold trees with leaves, flowers and fruits of silver; silver trees with
leaves, flowers and fruits of gold; beryl trees with leaves, flowers and fruits of
crystal; crystal trees with leaves, flowers and fruits of beryl; coral trees with
leaves, flowers and fruits of ruby; ruby trees with leaves, flowers and fruits of
beryl; agate trees with leaves, flowers and fruits made of various jewels.
"Again, there are jewelled trees with purple-gold roots, white-silver trunks,
beryl branches, crystal twigs, coral leaves, ruby flowers and agate fruits.
There are jewelled trees with white-silver roots, beryl trunks, crystal
branches, coral twigs, ruby leaves, agate flowers and purple-gold fruits. There
are jewelled trees with beryl roots, crystal trunks, coral branches, ruby twigs,
agate leaves, purple-gold flowers and white-silver fruits. There are jewelled
trees with crystal roots, coral trunks, ruby branches, agate twigs, purple-gold
leaves, white-silver flowers and beryl fruits. There are jewelled trees with
coral roots, ruby trunks, agate branches, purple-gold twigs, white-silver
leaves, beryl flowers and crystal fruits. There are jewelled trees with ruby
roots, agate trunks, purple-gold branches, white-silver twigs, beryl leaves,
crystal flowers and coral fruits. There are jewelled trees with agate roots,
purple-gold trunks, white-silver branches, beryl twigs, crystal leaves, coral
flowers and ruby fruits.
"These jewelled trees are in parallel rows, their trunks are evenly spaced,
their branches are in level layers, their leaves are symmetrical, their flowers
harmonize, and their fruits are well arranged. The brilliant colors of these
trees are so luxuriant that it is impossible [271a] to see them all. When a pure
breeze wafts through them, exquisite sounds of the pentatonic scales, such as
kung and shang, spontaneously arise and make symphonic music.

The Bodhi-tree

[15] "Again, the Bodhi-tree of the Buddha Amitayus is four million li in
height and five thousand yojanas in circumference at its base. Its branches
spread two hundred thousand li in each of the four directions. It is a natural
cluster of all kinds of precious stones and is adorned with the kings of jewels,
namely, moon-light mani gems and ocean-supporting-wheel gems.
Everywhere between its twigs hang jewelled ornaments with a thousand
million different colors intermingling in various ways, and their innumerable
beams shine with the utmost brilliance. The Bodhi-tree itself is covered with
nets of rare, excellent gems, and on it appear all kinds of ornaments in
accordance with one's wishes.
"When a gentle breeze wafts through its branches and leaves, innumerable
exquisite Dharma-sounds arise, which spread far and wide, pervading all the
other Buddha-lands in the ten quarters. Those who hear the sounds attain
penetrating insight into dharmas and dwell in the Stage of Non-retrogression.
Until they attain Buddhahood, their senses of hearing will remain clear and
sharp, and they will not suffer from any pain or sickness. Whether they hear
the sounds of the Bodhi-tree, see its colors, smell its perfumes, taste its
flavors, perceive its lights or conceive of the Dharma in their minds, they all
attain profoundly penetrating insight into dharmas and dwell in the Stage of
Non-retrogression. Until they attain Buddhahood, their six sense-organs will
remain sharp and clear, and they will not suffer from any pain or disease.
"Ananda, when humans and devas of that land see the Bodhi-tree, they will
attain three insights: first, insight into reality through hearing the sacred
sounds; second, insight into reality by being in accord with it; and third, the
insight into the non-arising of all dharmas. These benefits are all bestowed by
the majestic power of Amitayus, the power of his primal vow, his perfectly
fulfilled vow, his clear and manifest vow, his firm vow, and his accomplished
vow."
The Buddha said to Ananda, "A king of this world possesses a hundred
thousand kinds of music. From the realm ruled by a wheel-turning monarch
up to the Sixth Heaven, the sounds of the music produced in each higher
realm are ten million kotis of times superior to those of a lower one. The
thousands of varieties of musical sound produced in the Sixth Heaven are a
thousand kotis of times inferior to one sound produced from the
seven-jewelled trees in the land of Amitayus. Again, in that land, there are
thousands of varieties of natural music, which are all, without exception,
sounds of the Dharma. They are clear and serene, full of depth and
resonance, delicate and harmonious; they are the most excellent of sounds in
all the worlds of the ten quarters.

Glorious adornments

[16] "Again, the halls, monasteries, palaces and pavilions are spontaneous
apparitions, all adorned with the seven jewels and hung with curtains of
various other jewels, such as pearls and moon-bright mani gems.
"Inside and out, to right and left, are bathing pools. Some of them are ten
yojanas in length, breadth and depth; some are twenty yojanas, others,
thirty, and so on, until we come to those measuring a hundred thousand
yojanas in length, breadth and depth. They are brimful of the water of eight
excellent qualities, clear, fragrant and tasting like nectar. [271b]
"There are golden pools with beds of silver sand; silver pools with beds of
golden sand; crystal pools with beds of beryl sand; beryl pools with beds of
crystal sand; coral pools with beds of amber sand; amber pools with beds of
coral sand; agate pools with beds of ruby sand; ruby pools with beds of agate
sand; white-jade pools with beds of purple-gold sand; purple-gold pools with
beds of white-jade sand. Others are composed of two to seven jewels.
"On the banks of these pools are sandalwood trees, whose flowers and leaves
hang down and diffuse perfumes everywhere. Heavenly lotuses of blue, pink,
yellow and white bloom profusely in various tints and tones, completely
covering the surface of the water.
"If bodhisattvas and shravakas in that land enter the jewel-ponds and wish
the water to rise to their ankles, it rises to their ankles. If they wish it to rise
to their knees, it rises to their knees. If they wish it to rise to their waists, it
rises to their waists. If they wish it to rise to their necks, it rises to their
necks. If they wish it to pour over their bodies, it spontaneously pours over
their bodies. If they wish it to recede, it recedes. Its temperature is moderate,
cool or warm, according to their wishes. The water comforts the body and
refreshes the mind, washing away their mental defilements. Clear and pure,
the water is so transparent that it seems formless. The jewel-sand shines so
brightly that even the depth of the water cannot prevent its brilliance from
being seen. The rippling water forms meandering streams, which join and
flow into each other. Their movement is peaceful and quiet, neither too fast
nor too slow, and their ripples spontaneously produce innumerable
wonderful sounds. One can hear whatever sound one wishes. For example,
some hear the sound 'Buddha,' some hear the sound 'Dharma,' some
'Sangha,' others hear 'tranquillity,' 'emptiness and non-self,' 'great
compassion,' 'paramita,' 'ten powers,' 'fearlessness,' 'special qualities,'
'supernatural powers,' 'non-activity,' 'neither arising nor perishing,' 'insight
into the non-arising of all dharmas,' and so on until the various sounds of
the wonderful Dharma, such as 'the sprinkling of nectar upon the head of a
bodhisattva,' are heard. As one hears those sounds, one attains
immeasurable joy and accords with the principles of purity, absence of
desires, extinction, and reality. One is in harmony with the Three Treasures,
the Buddha's powers, fearlessness and special qualities, and also with
supernatural powers and other methods of practice for bodhisattvas and
shravakas. Not even the names of the three realms of suffering are heard
there, but only Nirvanic sounds of bliss. For this reason, that land is called
'Peace and Bliss'."

Bodily appearance of the inhabitants
and the pleasures they enjoy

[17] "Ananda, those born in that Buddha-land are endowed with such bodies
of purity and provided with various exquisite sounds, supernatural powers
and virtues. The palaces in which they dwell, their clothing, food and drink,
the wonderful flowers, and the various kinds of incense and adornments are
like those naturally provided in the Sixth Heaven of the world of desire.
"At mealtimes, plates made of the seven jewels -- namely, gold, silver, beryl,
agate, ruby, [271c] coral, and amber, and also moon-bright pearl --
spontaneously appear, filled with food and drink of a hundred tastes,
according to one's wishes. Although the food is offered, no one actually eats
it. Once it has been seen and smelt, one naturally feels that it has been eaten,
and so is satisfied; thus one feels relaxed in mind and body, free from
attachment to the sense of taste. When the meal is over, everything
disappears, but reappears at the next mealtime.
"That Buddha-land, like the realm of unconditioned Nirvana, is pure and
serene, resplendent and blissful. The shravakas, bodhisattvas, heavenly
beings and humans there have lofty and brilliant wisdom, and are masters of
the supernatural powers. They are all of one form, without any differences,
but are called 'heavenly beings' and 'humans' simply by analogy with the
states of existence in other worlds. They are of noble and majestic
countenance, unequaled in all the worlds, and their appearance is superb,
unmatched by any being, heavenly or human. They are all endowed with
bodies of Naturalness, Emptiness, and Infinity."

Karmic rewards of a beggar and a king

[18] The Buddha said to Ananda, "If a beggar in extreme poverty sits by the
side of a king, how can their appearances be compared?"
Ananda replied, "If such a man sits by the side of a king, his emaciated,
mean and ragged appearance cannot be compared with the king's. His
appearance is a thousand million kotis or even incalculable times inferior to
the king's. What is the reason for this? The conditions of a beggar in extreme
poverty--being at the lowest social level, with barely enough clothes to cover
his body, scarcely enough food to sustain his life, with hunger and cold
always tormenting him, and having almost lost in human contact -- are all
the result of his misdeeds in former lives. In the past he did not cultivate
roots of virtue, but instead, accumulated riches without giving anything to
others. He became more miserly as his wealth increased, desired to obtain
more, insatiably hankered after further acquisitions and gave no thought to
good actions. Thus he piled up a mountain of evil karma. When his life
ended, all his wealth was gone, and what he had accumulated with great toil
and worry was of no avail to him; all passed in vain into the possession of
others. Having no stock of merit on which to depend and no virtue on which
to rely, after death he fell into one of the evil realms, where he suffered pain
for a long period. When his karmic retributions ended, he was able to escape,
but was reborn into a lower class; being foolish, base and inferior, he barely
maintains the appearance of a human being.
"The king of a country is the most Honored of all men. This is the reward for
virtues accumulated in former lives, in which he, with a compassionate heart,
gave generously to many, saved people from suffering through kindness and
benevolence, performed good deeds with sincerity, and never disputed with
others. When that life ended, he was rewarded by rebirth into a higher state.
Born in a heavenly realm, he enjoyed bliss and happiness. His accumulated
virtues produced such a surplus of goodness that, when he was reborn as a
man in this life, his birth was, deservedly, into a royal family. Being naturally
noble, his dignified and majestic demeanor commands the respect of his
people, and superb clothes and sumptuous food are prepared and served to
him as he pleases. All this is a reward for virtues from his past lives."

Comparison between heavens and the Pure Land

[19] The Buddha said to Ananda, "What you say is true. Even though a king
is the noblest of all men and has a regal countenance, if he is compared with
a wheel-turning monarch, he will appear as base and inferior as a beggar
beside a king. Likewise, however excellent and unrivaled the majestic
appearance of such a monarch may be, [272a] if he is compared with the lord
of the Heaven of the Thirty-three Gods, he will also appear incomparably
inferior, even ten thousands kotis of times more so. Again, if this heavenly
lord is compared with the lord of the Sixth Heaven, he will appear a hundred
thousand kotis of times inferior. If the lord of the Sixth Heaven is compared
with a bodhisattva or a shravaka dwelling in the land of Amitayus, his
countenance and appearance will be far from matching those of the
bodhisattva or shravaka, being a thousand million kotis of times or even
incalculable times inferior."

Pleasures in the Pure Land

[20] The Buddha said to Ananda, "Devas and humans in the land of
Amitayus are each provided with robes, food and drink, flowers, perfume,
ornaments, silken canopies and banners, and are surrounded by exquisite
sounds. Their abodes, palaces, and pavilions are exactly in accordance with
the size of their bodies. One, two or even innumerable jewels appear before
them, as soon as they wish. In addition, beautiful jewelled fabric covers the
ground where all the devas and humans walk. In that Buddha-land there are
innumerable jewelled nets, all adorned with skeins of gold thread, pearls, and
a hundred thousand kinds of rare and marvelous treasures. All around the
nets hang jewelled bells of the utmost beauty, which shine brilliantly. When a
natural breeze of virtue arises and gently blows, it is moderate in
temperature, neither cold nor hot, refreshing and soft to the senses, and
moves neither too slowly nor too quickly. When the breeze wafts over the
nets and the various jewelled trees, countless excellent sounds of the Dharma
are heard, and ten thousand kinds of delicate fragrances of virtue are
diffused. If one smells those fragrances, one's impurities and passions
spontaneously cease to arise. If touched by the breeze itself, one enjoys the
same pleasure as a monk who has entered the Samadhi of Extinction.

Flowers and innumerable rays of light emitted from them

[21] "Again, as the breeze blows, flowers are scattered throughout the
Buddha-land; they spontaneously divide into different colors, not mixed
together. They are soft and pleasant to touch, glow brilliantly, and diffuse
rich fragrances. When one's foot is placed on them, they sink down four
inches, but when the foot is lifted, they rise to their former level. When the
flowers have served their purpose, the earth opens up and they vanish,
leaving the ground clean and without trace of them. At the right moment, six
times a day, the breeze wafts, scattering the flowers in this way. Moreover,
lotus-flowers of various jewels fill the land; each has a hundred thousand
kotis of petals with lights of numerous colors -- blue lotuses glow with a blue
light, white ones with a white light, and, likewise, dark blue, yellow, red, and
purple lotuses glow with lights of their respective colors. The brilliance of
these lights is so magnificent that it outshines the sun and the moon. Each
flower emits thirty-six hundred thousand kotis of rays of light, each sending
forth thirty-six hundred thousand kotis of Buddhas. The bodies of these
Buddhas are purple-gold, and their physical characteristics and marks are
superb beyond compare. Each Buddha emits a hundred thousand rays of
light and expounds the wonderful Dharma to beings in the ten quarters, thus
setting innumerable beings on the right Path [272b] of the Buddha.

End of Part One of
The Sutra on the Buddha of Infinite Life

Just for Today

2008-08-30T13:29:00.001-07:00

Do not be angry
Do not be worried
Be grateful
Work hard (on improving yourself)
Be kind to others.

Slow down. Visualize healing energy flooding your being.

Essentials of Buddhism

2008-08-29T10:18:00.001-07:00

Essentials of Buddhism

Four Noble Truths

1. Suffering exists
2. Suffering arises from attachment to desires
3. Suffering ceases when attachment to desire ceases
4. Freedom from suffering is possible by practicing the Eightfold Path

Noble Eightfold Path

Three Qualities Eightfold Path
Wisdom (panna) Right View
Right Thought
Morality (sila) Right Speech
Right Action
Right Livelihood
Meditation (samadhi) Right Effort
Right Mindfulness
Right Contemplation

Three Characteristics of Existence

1. Transiency (anicca)
2. Sorrow (dukkha)
3. Selflessness (anatta)

Hindrances

1. Sensuous lust
2. Aversion and ill will
3. Sloth and torpor
4. Restlessness and worry
5. Sceptical doubt

Factors of Enlightenment

1. Mindfulness
2. Investigation
3. Energy
4. Rapture
5. Tranquillity
6. Concentration
7. Equanimity

Shin Buddhist Scriptures

2008-08-29T10:16:00.000-07:00

Over the next few weeks, even months, I provide the basic Shin Buddhist scriptures, and other important sacred texts for beginning to the advanced seekers.

The Larger and Smaller Sutra & the Contemplation Sutra were written over 2000 years ago. For the 21st century Western reader, they may appear at first to be written in a fantastic language that makes the entire Pure Land teaching diffiicult and incredible to believe. However, these text were written in a literary style that the people of the Sub-Indian continent could understand as appreciate. In other words, the language and symbols are of another culture and time. Therefore, these Three Sutras are NOT TO BE READ LITERALLY but are to be read in a metaphoric or symbolic way.

Remember that all Buddhist texts begin with "Thus have I heard" which means that the texts are just a skilful means that point to the truth and are not the truth themselves. Do not get distracted by the fantastic scenes but concentrate on the meaning behind the circumstances.

The other text is a 13th century Japanese commentary that was written in a more direct and simple way. It is classic text and a must to read. We hope you enjoy these sutras and text and may they deepen your faith and practice.

Tricycle's Daily Dharma July 25, 2008 Not-Unusual Partnership

2008-07-25T00:32:00.000-07:00

July 25, 2008
Tricycle's Daily Dharma

Not-Unusual Partnership

The Buddha compared faith to a blind giant who meets up with a very sharp-eyed cripple, called wisdom. The blind giant, called faith, says to the sharp-eyed cripple, "I am very strong, but I can't see; you are very weak, but you have sharp eyes. Come and ride on my shoulders. Together we will go far." The Buddha never supported blind faith, but a balance between heart and mind, between wisdom and faith. The two together will go far. The saying that blind faith can move mountains unfortunately omits the fact that, being blind, faith doesn't know which mountain needs moving. That's where wisdom is essential, which means that a thorough understanding of the teaching is crucial.

-- Ayya Khema, When the Iron Eagle Flies
from Everyday Mind, edited by Jean Smith, a Tricycle book

A Very Interesting Vid

2008-07-06T21:39:00.001-07:00

http://www.youtube.com/watch?v=2aW2N46vf4Q

Canaan Online - Jewish Gifts - Gifts Made In Isreal

2008-07-06T20:08:00.001-07:00

Your Destination for Extraordinary Handcrafted Judaica and Israeli
Gifts.

Sometimes the ordinary simply won't do. That's why Canaan-Online
offers a stunning, hand-picked selection of unusual Judaica and
distinctive Israeli gifts for all occasions, including exclusive items
you won't find anywhere else.

All Items Made In Israel

http://www.idevaffiliate.com/31223/idevaffiliate.php?id=108

Thought For The Day 07/05

2008-07-06T20:07:00.001-07:00

Let your love flow outward through the universe, To its height, its
depth, its broad extent, A limitless love, without hatred or enmity.
Then as you stand or walk, Sit or lie down, As long as you are awake,
Strive for this with a one-pointed mind; Your life will bring heaven
to earth. - Sutta Nipata

Thought For The Day 07/06

2008-07-06T20:06:00.001-07:00

Physical concepts are free creations of the human mind, and are not,
however it may seem, uniquely determined by the external world. -
Einstein

Tricycle's Daily Dharma - July 6, 2008 - The Responsibility Of Kindess

2008-07-06T20:05:00.001-07:00

July 6, 2008
Tricycle's Daily Dharma

The Responsibility of Kindness

Responsibility does not only lie with the leaders of our countries or with those who have been appointed or elected to do a particular job. It lies with each of us individually. Peace, for example starts within each one of us. When we have inner peace, we can be at peace with those around us. When our community is in a state of peace, it can share that peace with neighboring communities, and so on. When we feel love and kindness towards others, it not only makes others feel loved and cared for, but it helps us also to develop inner happiness and peace. And there are ways in which we can consciously work to develop feelings of love and kindness. For some of us, the most effective way to do so is through religious practice. For others it may be non-religious practices. What is important is that we each make a sincere effort to take seriously our responsibility for each other and for the natural environment.

-The Dalai Lama, “Nobel Peace Prize Lecture,” in The Dalai Lama: A Policy of Kindness, edited by Sidney Piburn

Elder's Meditation Of The Day - July 6, 2008

2008-07-06T20:04:00.001-07:00

Elder's Meditation of the Day July 6
"Silence is the cornerstone of character."
--Charles Alexander Eastman, OHIYESA SANTEE SIOUX
Be still and know. Anyone can verbally attack another. Anyone can be a smart aleck. Anyone can be angry and tell other people things that will hurt them. Anyone can be sarcastic, devaluating and belittling. It takes a Warrior to be silent. Silence is so powerful. Silence can be so loving.

My Creator, if I get into a situation today that needs me to respond with silence, help me to use my silence in a good and sacred way. In my silence, let me be talking to You and You talking to me. Silence is the way of the warrior.

Tricycle's Daily Dharma - July 1 - An Undesirable Thing

2008-07-05T17:22:00.000-07:00

July 1, 2008
Tricycle's Daily Dharma

An Undesirable Thing

If the basic project of mainstream Buddhist practice is to unmask the ego illusion for what it is, one of the main prongs of attack is directed against desire. Desire gets a very bad press in the Buddhist scriptures. It is a poison, a disease, a madness. There is no living in a body that is subject to desire, for it is like a blazing house.

Now, desire lives and grows by being indulged. When not indulged by the application of ethical restraint and awareness, on the other hand, it stabilizes and begins to diminish, though this is not an easy or comfortable process, for the old urges clamor for satisfaction for a long time.

This kind of practice cut directly against the main currents of modern consumer society, where desire is energetically encouraged and refined to new pitches and variations by the powerful agencies of marketing and publicity. But it also cuts against the more moderate desires – for family, wealth, sense pleasures and so on sanctioned in simpler, more traditional societies, including the one into which the Buddha was born. We can never be at peace while desire is nagging at us.

John Snelling, Elements of Buddhism

The 48 Ways To Wisdiom - Way # 50 - The Rewards of Gratitude

2008-07-05T14:21:00.000-07:00

Way #50 Rewards of Gratitude
by Rabbi Noah Weinberg
Acknowledge your gifts and be grateful to the source. Because if you know from whom you're receiving, you can always go back for more.

After hearing a good story, joke, or idea, we're anxious to repeat it to others. But in doing so, the tendency is to present it as our own original invention.

Ha'omer davar bi'shaim omro literally means "say it in the name of the one who said it." Whenever quoting something, you should always acknowledge the source. In other words, "don't steal credit."

The Talmud, the classical book of wisdom, goes to great lengths to trace the intellectual lineage of an idea: "So-and-so said in the name of So-and-so, who said in the name of So-and-so."

So next time you're ready to share a juicy one, don't forget to mention: Where did you get it from?

--------------------------------------------------------------------------------

THE GIFT OF WISDOM

In order to properly appreciate anything, we need to assess its value. That's why when someone gives us a material gift, we usually have no problem showing gratitude.

The 48 Ways says: Acknowledge spiritual gifts, too. Wisdom is certainly more valuable than gold, and the secret of happiness is more precious than a diamond!

As an exercise, make a list of the ideas you regularly espouse, along with the original sources you heard them from. Think of people who gave you wisdom for living. Did a friend set you straight on something? Your brother saved you from doing some stupid things? An employer gave you good career advice?

Acknowledge that you received the gift. If someone took the blinders off your eyes, it's fantastic, it's a different life. Say to yourself: "I am now aware of something very important that I wasn't paying attention to." Say it out loud. That alone will make you feel genuine appreciation.

Now, let the source know how much you appreciate it. Consider as if the "thank you" is payment for the good idea. Enjoy paying this debt, don't loathe paying it. The pleasure that you'll give the other person is small payback for such an enormous gift!

A good place to start is with your parents. Make a list of all the gifts they've given you, both materially and ethically -- your sense of honesty, discipline, desire for truth, kindness toward people. Appreciate how valuable each one of these is. Come on, what did you get from your parents? Find out.

Next, write your parents a letter, thanking them for these gifts. It sounds a bit corny, but it is awesomely powerful. Do you understand what enormous pleasure you'll give them? Plus what pleasure you'll have in giving them that pleasure?!

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VALUE THE SOURCE

When you acknowledge the source, you don't lose, you win. You will never be able to appreciate a piece of wisdom, an insight into living, unless you are willing to acknowledge the gift. Because by denying the gift, you downgrade its value. Therefore you won't apply it seriously -- because to you it doesn't have value.

Furthermore, if you are consciously aware of where your wisdom is coming from, then you're much more likely to go get more.

Direct others to the source as well. Let everybody know. When somebody else is happy, it doesn't steal any happiness from you. Actually, the more people who are happy, the easier it is for you to be happy.

When there's more wisdom around, the greater life becomes for us all.

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WARNING SIGNS

Why do people have a hard time acknowledging someone else as the source of an idea?

The reality is that people crave independence, and are grappling for status and one-upmanship. Debts to others seem to threaten that stature. We don't like to imagine that we weren't smart enough to "figure it out for ourselves."

In truth, independence means that you pay your debts.

What does this tell us? Whenever you feel the need to take credit for someone else's work, alarm bells should ring. It's a warning sign of insecurity. Because even though it may "make us look good," it's actually a cheap substitute for legitimate self-improvement.

If you want credit for a good idea, think of one yourself!

Beyond this, if others find out about your "theft," then you've lost credibility in their eyes. And even if no one else finds out, you've damaged your self-respect. These are hard commodities to get back.

Give credit where credit is due. People will respect you for it, and you'll feel good about yourself -- even better than if you'd taken the credit!

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TRACK DOWN OPINIONS

There is a more subtle dynamic at play here. Sometimes we pick up prevalent ideas in society, and walk around presenting them as our own conclusions.

Make a list of your opinions on subjects like free will, absolute truth, evolution, abortion, etc. Track down the source of each. Are they your original ideas? If not, where did they come from? Did you read a magazine article, or a friend impressed you? How did you reach your conclusion?

Don't fool yourself. Recognize that once your ego is invested, you're not looking at the evidence, pro and con. You're just "defending your conclusion." And the inherent danger is obvious: Deep down, we're not sure whether or not we believe it.

For example, you may believe "there is no absolute truth." Instead, try rephrasing it: "People say there is no absolute truth." This way, you're free to investigate the idea objectively, without being locked into a position.

Now shift the question a bit deeper: Why did you choose to identify with these particular ideas in the first place?

Next time you hear a discussion of a controversial topic, resist the temptation to accept an idea just to feel that you've "settled the issues of living." Defer a conclusion until you've heard all the evidence. Otherwise it's pretending, play-acting, not really living.

Can you ever be sure of a conclusion? Yes! The 48 Ways says: Learn the dynamics of clarity and study how the dimension of knowledge works. Then you'll feel the surety when it comes.

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GRATITUDE TO THE JEWISH PEOPLE

Make a list of society's treasures -- monotheism, justice for all, universal education, dignity of the individual, preciousness of life. These core values of the civilized world are all from the Torah.

Before the Torah was given, people built their lives on a subjective concept of right and wrong. Then at Mount Sinai, human history underwent a dynamic shift. People understood that there is one God who has moral expectations. You can't just live as you please; there is a higher authority you are accountable to.

Despite the fact that Jews were never more than a tiny fraction of the world's population, these ideas became the basis for the civilized world. For example, do you know the source of the idea "Love your neighbor as yourself"?

It's in the Five Books of Moses -- Leviticus 19:18.

The Jewish people are an eminent firm, 3,500 years old. We are no fly-by-night. The world uses our products under different brand names and takes it for granted. Consider what humanity owes to the Jewish people.

If you are living with Jewish wisdom, know it, quote it, and give credit.

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GRATITUDE TO THE ALMIGHTY

More than all, give credit to the Almighty. He gave us a brain to understand and appreciate wisdom. Other teachers enlighten us, but the original teacher is God. He implanted within us the intuition to discover all there is to know about living.

God is showering us with gifts all the time. Food, air, eyes, teeth. Life itself. He programmed us with an antenna for wisdom. Nothing is possible without God.

The problem is that we don't want to be indebted to Him, so we deny the gifts. We refuse to believe that He loves us.

It's like the son who doesn't want to acknowledge the gift of a new Porsche. He's going to say it's the wrong color, it has a dent, it guzzles gas. He'll find something wrong with it because he doesn't want to acknowledge the debt.

In order to connect with God, you have to learn to appreciate all the good He has done for you. That means giving up the illusion that you alone are responsible for your achievements. It's all a gift from God. Just as every stroke of Picasso's brush has his signature on it, everything in this world has God's signature on it. We have to learn to appreciate it.

If you make the effort to appreciate the gifts God has bestowed upon you, then you'll have such a keen awareness of God's presence that everything you do is accompanied by a sense of His love and guidance. You'll be overwhelmed above and beyond any other pleasure possible.

That's why gratitude is the ultimate appreciation, the 50th Way to Wisdom. This is the step that unifies all the others. So start loving God. Acknowledge His great and many gifts.

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WHY IS "REWARDS OF GRATITUDE" AN INGREDIENT IN WISDOM?

Make a list of things that you quote. Know where you got them, and give credit.

If you downgrade the source of your wisdom, you downgrade the value of the wisdom.

Tools for living are more valuable than any car, stereo, or trip around the world. Acknowledge the debt.

When gratitude to others breaks down, then so does society as a whole.

Turn the tables: If it was your idea, wouldn't you want credit?

Author Biography:
Rabbi Noah Weinberg is the dean and founder of Aish HaTorah International. Over the last 40 years, his visionary educational programs have brought hundreds of thousands of Jews closer to their heritage.

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This article can also be read at: http://www.aish.com/spirituality/48ways/Way_50_Rewards_of_Gratitude.asp

Elder's Meditation - July 4th

2008-07-04T21:24:00.000-07:00

Elder's Meditation of the Day July 4

"That is not our way, to set yourself apart and talk about who you are and what you've done. You let your life speak for you. With the Mohawk people, wisdom is how you live and how you interpret what your mother and father, what your grandmothers and grandfathers have told you about this world - and then how you interpret that into the fact of living every day."

--Tom Porter, MOHAWK

It is said, how you live your life makes so much noise that people can't hear what you are saying anyway. It is so easy to see people who do not walk the talk.

Creator, I ask you today to help me be humble. Let me spend the day listening. Help me to not brag or gossip. Help me today not to do those things that seek attention or approval from others. I am only accountable to You, Oh Great Spirit. You will tell me the things I need to know. Let me learn the lessons from my Elders. Let me teach the children by example. Today, let me walk the talk.

Quotes from the Zen Elephant

2008-07-03T16:42:00.001-07:00

Push the button & get a new quote!

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What Is Buddhism?

2008-07-03T14:46:00.000-07:00

What is Buddhism?
Buddhism is a path of practices and spiritual development which lead to insight into the true nature of life. Practices such as meditation are means of changing oneself in order to develop and perfect the qualities of awareness, kindness, and wisdom. The methods developed within the Buddhist tradition over thousands of years has created an incredible resource for all those who wish to follow the path which ultimately culminates in Enlightenment or Buddhahood.

The foundation of Buddhism is the Fourfold Noble Truth:

The world is full of suffering and stress.
The cause of this suffering and stress is desires of physical instincts.
If desire can be removed, then suffering and stress will be ended.
Desire can be removed by following the Noble Eightfold Path: Right Views, Right Thoughts, Right Speech, Right Conduct, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration (see Causation - http://www.amidabuddha.org/buddha1-1.html).

Because Buddhism does not include the idea of worshipping a God, some people do not describe it as a religion. The basic teachings of Buddhism are straightforward and practical: nothing is permanent; actions have consequences; but change is possible. Thus Buddhism addresses itself to all people irrespective of race, nationality, or gender. It also teaches practical methods such as meditation which enable people to make use of its teachings in order to transform their lives, to be fully responsible for those lives and to develop the desirable qualities of Wisdom and Compassion.

Buddhism began about 523 B.C.E., and the historical Buddha, Shakyamuni Buddha was a Hindu from northern India. His birthplace, Lumpini, is now part of Nepal. The "bible" of Buddhism is the "Tripitaka", or Three Baskets, formed of the Sutta (Sutras of the Buddha), Vinaya (precepts for the Sangha), and the Abhidhamma (higher teachings, or analytical writings about the higher states). The oldest extant manuscripts date to the first century B.C.E.

There are approximately 362 million buddhists in the world. There are many different forms of Buddhism, which developed and grew as it spread from India and Nepal throughout Asia. The three main vehicles are Theravada (sometimes known as Hinayana), Mahayana and Tantrayana (also known as Vajrayana). Theravada is the oldest tradition and is practiced predominently in Sri Lanka, Thailand, Burma, Cambodia, and Laos. Theravada practice has the goal of reaching the state of nirvana, becoming an arhat, and achieving liberation from the cycle of rebirth. Mahayana predominates in Northern India, China, Japan, and Vietnam. Tantrayana predominates in Tibet, Nepal, and Mongolia. Both Mahayana and Tantrayana practice is primarily to help all sentient beings reach enlightenment and in doing so achieve both nirvana and buddhahood. In Tantrayana additional tantric practices are used in order to achieve Buddhahood more quickly

http://www.amidabuddha.org/buddhism.html

The Daily Enlightenment - July 3rd: Blurred Vision

2008-07-03T14:37:00.000-07:00

Even if just one of your eyes is slightly blurred, all that you see will be distorted, marred. Much less to say about your mind's warped perceptions.

Only in realising our flaws can we begin rectifying them.

This is the First Noble Truth - recognition that there is a problem.

New Health Website for New Moms, Babies, Pets & the Whole Family including the Pets .... Single Purchse Stocks too

2008-07-02T19:00:00.000-07:00

Products from naturaleco.com; nativeremedies.com and petalive.com as well as oneshare.com all in one spot for YOUR convenience!

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Q&A With ZaChoeje Rinpoche

2008-06-18T18:30:00.000-07:00

http://www.abuddhistlibrary.com/Buddhism/J%20-%20Navigation%20Pages%20and%20A%20List%20of%20Books/Navigation%20Pages/Home%20page.htm

Living a Buddhist Lifestyle

2008-06-14T15:04:00.000-07:00

By: Ven. Dr.K.Sri Dhammananda Maha Nayaka Thero (PhD. D Lit.)
Chief Prelate of Malaysia, Singapore.

What is the Purpose of life?
Man is the highest fruit on the tree of evolution. It is for man to realise his position in nature and understand the true meaning of his life.
To know the purpose of life, you will first have to study the subject through your experience and insight. Then, you will discover for yourself the true meaning of life. Guidelines can be given. but you must create the necessary conditions for the arising of realisation yourself.
There are several prerequisites to the discovery of the purpose of life. First, you must understand the nature of man and the nature of life. Next, you keep your mind calm and peaceful through the adoption of a religion. When these conditions are met, the answer you seek will come like the gentle rain from the sky.

Understanding the nature of man
Man may be clever enough to land on the moon and discover wondrous things in the universe, but he has yet to delve into the inner workings of his own mind. He has yet to learn how his mind can be developed to its fullest potential so that its true nature can be realised.
As yet, man is still wrapped in ignorance. He does not know who he really is or what is expected of him. As a result, he misinterprets everything and acts on that misinterpretation. Is it not conceivable that our entire civilisation is built on this misinterpretation? The failure to understand his existence leads him to assume a false identity of a bloated, self-seeking egoist, and to pretend to be what he is not or is unable to be.
Man must make an effort to overcome ignorance to arrive at realisation and Enlightenment. All great men are born as human beings from the womb, but they worked their way up to greatness. Realisation and Enlightenment cannot be poured into the human heart like water into a tank. Even the Buddha had to cultivate his mind to realise the real nature of man.
Man can be enlightened - a Buddha - if he wakes up from the 'dream' that is created by his own ignorant mind, and becomes fully awakened. He must realise that what he is today is the result of and untold number of repetitions in thoughts an actions. He is not ready-made: he is continually in the process of becoming, always changing. And it is in this characteristic of change that his future lies, because it means that it is possible for him to mould his character and destiny through the choice of his actions, speech and thoughts. Indeed, he becomes the thoughts and actions that he chooses to perform. Man is the highest fruit on the tree of evolution. It is for man to realise his position in nature and to understand the true meaning of his life.

Understanding the nature of life
Most people dislike facing the true facts of life and prefer to lull themselves into a false sense of security by sweet dreaming and imagining. They mistake the shadow for the substance. They fail to realise that life is uncertain, but that death is certain. One way of understanding life is to face and understand death which is nothing more than a temporary end to a temporary existence. But many people do not like even to hear of the word ' death'. They forget that death will come, whether they like it or not. Recollections on death with the right mental attitude can give a person courage and calmness as well as an insight into the nature of existence.
Besides understanding death, we need a better understanding of our life. We are living a life that does not always proceed as smoothly as we would like it to. Very often, we face problems and difficulties. We should not be afraid of them because the penetration into the very nature of these problems and difficulties can provide us with a deeper insight into life. The worldly happiness in wealth, luxury, respectable positions in life which most people seek is an illusion. The fact that the sale of sleeping pills and tranquillizers, admissions to mental hospitals and suicide rates have increased in relation to modern material progress is enough testimony that we have to go beyond worldly, material pleasure to seek for real happiness.

The need for a religion
To understand the real purpose of life, it is advisable for a person it choose and follow an ethical-moral system that restrains a person from evil deeds, encourages him to do good, and enables him to purify his mind. For simplicity, we shall call this system 'religion'
Religion is the expression of the striving man: it is his greatest power, leading him on wards to self- realisation. It has the power to transform one with negative characteristics into someone with positive qualities. It turns the ignoble, noble; the selfish, unselfish; the proud, humble; the haughty, forbearing; the greedy, benevolent; the cruel, kind; the subjective, objective. Every religion, represents, however imperfectly, a reaching upwards to a higher level of being. From the earliest times, religion has been the source of man's artistic and cultural inspiration. Although many forms of religion had come into being in the course of history, only to pass away and be forgotten, each one in its time had contributed something towards the sum of human progress. Christianity helped to civilise the West, and the weakening of its influence has marked a downward trend of the Occidental spirit. Buddhism, which civilised the greater part of the East long before, is still a vital force, and in this age of scientific knowledge is likely to extend and to strengthen its influence. It does not, at any point, come into conflict with modern knowledge, but embraces and transcends all of it in a way that no other system of thought has ever done before or is ever likely to do. Western man seeks to conqueror the universe for material ends. Buddhism and Eastern philosophy strive to attain harmony with nature or spiritual satisfaction.
Religion teaches a person how to calm down the senses and make the heart and mind peaceful. The secret of calming down the senses is to eliminate desire which is the root of our disturbances. It is very important for us to have contentment. The more people crave for their property, the more they have to suffer. Property does not give happiness to man. Most of the rich people in the world today are suffering from numerous physical and mental problems. With all the money they have, they cannot buy a solution to their problems. Yet, the poorest men who have learnt to have contentment may enjoy their lives far more than the richest people do. As one rhyme goes:
"Some have too much and yet do crave I have little and seek no more; They are but poor though much more they have And I am rich with little store. They poor, I rich: they beg, I give: They lack, I have, they pine, I live."

Searching for a purpose in life
The aim in life varies among individuals. An artist may aim to paint masterpieces that will live long after he is gone. A scientist may want to discover some laws, formulate a new theory, or invent a new machine. A politician may wish to become prime minister or president. A young executive may aim to be a managing director of a multinational company. However, when you ask the artist, scientist, politician and the young executive why they aim such, they will reply that these achievements will give them a purpose in life and make them happy, Everyone aims for happiness in life, yet experience shows time and again that its attainment is so elusive.

Realisation
Once we realise the nature of life (characterised by unsatisfactoriness, change, and egolessness) as well as the nature of man's greed and the means of getting them satisfied, we can then understand the reason why the happiness so desperately sought by many people is so elusive like catching a moonbeam in their hands. They try to gain happiness through accumulation. When they are not successful in accumulating wealth, gaining position, power and honour, and deriving pleasure from sense satisfaction, they pine and suffer, envying others who are successful in doing so. However, even if they are 'successful' in getting these things, they suffer as well because they now fear losing what they have gained, or their desires have now increased for more wealth, higher position, more power, and greater pleasure. Their desires can never seem to be completely satiated. This is why an understanding of life is important so that we do not waste too much time doing the impossible.
It is here that the adoption of a religion becomes important, since it encourages contentment and urges a person to look beyond the demands of his flesh and ego. In a religion like Buddhism, a person is reminded that he is the heir of his karma and the master of his destiny. In order to gain greater happiness, he must be prepared to forego short-term pleasures. If a person does not believe in life after death, even then it is enough for him to lead a good, noble life on earth, enjoying a life of peace and happiness here and now, as well as performing actions which are for the benefit and happiness of others. Leading such a positive and wholesome life on earth and creating happiness for oneself and others is much better than a selfish life of trying to satisfy one's ego and greed.
If, however, a person believes in life after death, then according to the Law of Karma, rebirth will take place according to the quality of his deeds. A person who has done many good deeds may be born in favorable conditions where he enjoys wealth and success, beauty and strength, good health, and meets good spiritual friends and teachers. Wholesome deeds can also lead to rebirth in the heavens and other sublime satates, while unwholesome deeds lead to rebirth in suffering states. When a person understands the Law of Karma, he will then make the effort to refrain from performing bad actions, and to try to cultivate the good. By so acting, he gains benefits not only in this life, but in many other lives to come.
When a person understands the nature of man, then some important realisations arise. He realises that unlike a rock or stone, a human being possesses the innate potential to grow in wisdom, compassion, and awareness and be transformed by this self-development and growth. He also understands that it is not easy to be born as a human being, especially one who has the chance to listen to the Dhamma. In addition, he is fully aware that his life is impermanent, and he should, therefore, strive to practise the Dhamma while he is still in a position to do so. He realises that the practice of Dhamma is a life-long educative process which enables him to release his true potentials trapped within his mind by ignorance and greed.
Based on these realisations and understanding, he will then try to be more aware of what and how he thinks, speaks and acts. He will consider if his thoughts, speech and actions are beneficial, done out of compassion and have good effects for himself as well as others. He will realise the true value of walking the road that leads to complete self transformation, which is known to Buddhists as the Noble Eightfold Path. This Path can help a person to develop his moral strength (sila) through the restraint of negative actions and the cultivation of positive qualities conducive for personal, mental and spiritual growth. In addition, it contains many techniques which a person can apply to purify his thoughts, expand the possibilities of the mind, and bring about a complete change towards a wholesome personality. This practice of mental culture (bhavana) can widen and deepen the mind towards all human experience, as well as the nature and characteristics of phenomena, life and the universe. In short, this leads to the cultivation of wisdom (Panna). As his wisdom grows, so will his love, compassion, kindness, and joy. He will have greater awareness to all forms of life and better understanding of his own thoughts, feelings, and motivations.
In the process of self-transformation, a person will no longer aspire for a divine birth as his ultimate goal in life. He will then set his goal much higher, and model himself after the Buddha who has reached the summit of human perfection and attained the ineffable state we call Enlightenment or Nibbana. It is here that a man develops a deep confidence in the Triple Gem and adopts the Buddha as his spiritual ideal. He will strive to eradicate greed, develop wisdom and compassion, and to be completely liberated from the bounds of Samsara.

Buddhism for Man in Society
This religion can be practised either in society or in seclusion.
There are some who believe that Buddhism is so lofty and sublime a system that it cannot be practised by ordinary men and women in the workaday world. These same people think that one has to retire to a monastery or to some quiet place if one desires to be a true Buddhist.
This is a sad misconception that comes from a lack of understanding of the Buddha. Some people jump to such conclusions after casually reading or hearing something about Buddhism. Some people form their impression of Buddhism after reading articles or books that give only a partial or lopsided view of Buddhism. The authors of such articles and books have only a limited understanding of the Buddha's Teaching. His Teaching is not meant only for monks in monastries. The Teaching is also for ordinary men and women living at home with their families. The Noble Eightfold Path is the Buddhist way of life that is intended for all people. This way of life is offered to all mankind without any distinction.
The vast majority of people in the world cannot become monks or retire into caves or forests. However noble and pure Buddhism may be, it would be useless to the masses if they could not follow it in their daily life in the modern world. But if you understand the spirit of Buddhism correctly, you can surely follow and practise it while living the life of an ordinary man. There may be some who find it easier and more convenient to accept Buddhism by living in a remote place; in other words, by cutting themselves off from the society of others. Yet, other people may find that this kind of retirement dulls and depresses their whole being both physically and mentally, and that it may therefore not be conducive to the development of their spiritual and intellectual life.
True renunciation does not mean running away physically from the world. Sariputta, the chief disciple of the Buddha, said that one man might live in a forest devoting himself to ascetic practices, might be full of impure thoughts and 'defilements'. Another might live in a village or a town, , practising no ascetic discipline, but his mind might be pure, and free from " defilements". 'Of these two' said Sariputta, ' the one who lives a pure life in the village or town is definitely far superior to, and greater than, the one who lives in the forest (Majjhima Nikaya) The common belief that to follow the Buddha's Teaching one has to retire from a normal family life is a misconception. It is really an unconscious defence against practising it. There are numerous references in Buddhist literature to men and women living ordinary, normal family lives who successfully practised what the Buddha taught and realized Nibbana. Vacchagotta the Wanderer, once asked the Buddha straightforldly whether there were laymen and women leading the family life who followed His Teaching successfully and attained the high spiritual states. The Buddha categorically stated that there were many laymen and women leading the family life who had followed His Teaching successfully and attained the high spiritual states.
It may be agreeable for certain people to live a retired life in a quiet place away from noise and disturbances. But it is certainly more praiseworthy and courageous to practise Buddhism living among fellow beings, helping them and offering service to them. It may perhaps be useful in some cases for a man to live in retirement for a time in order to improve his mind and character, as a preliminary to moral, spiritual and intellectual training, to be strong enough to come out later and help others. But if a man lives all his life in solitude, thinking only of his own happiness and salvation, without caring for his fellowmen, this surely is not in keeping with the Buddha's Teaching which is based on love, compassion and service to others.
One might now ask, 'If a man can follow Buddhism while living the life of an ordinary man, why was the Sangha, the Order of Monks, established by the Buddha? The Order provides opportunity for those who are willing to devote their lives not only to their own spiritual and intellectual development, but also to the service of others. An ordinary layman with a family cannot be expected to devote his whole life to the service of others, whereas a Monk, who has no family responsibilities or any other worldly ties, is in a position to devote his life 'for the good of the many. (Dr. Walpola Rahula)
And what is this 'good' that many can benefit from? The monk cannot give material comfort to a layman, but he can provide spiritual guidance to those who are troubled by worldly, family emotional problems and so on. The monk devotes his life to the pursuit of knowledge of the Dhamma as taught by the Buddha. He explains the Teaching in simplified form to the untutored layman. And if the layman is well educated, he is there to discuss the deeper aspects of the teaching so that both can gain intellectually from the discussion.
In Buddhist countries, monks are largely responsible for the education of the young. As a result of their contribution, Buddhist countries have populations which are literate and well-versed in spiritual values. Monks also comfort those who are bereaved and emotionally upset by explaining how all mankind is subject to similar disturbances.
In turn, the layman is expected to look after the material well-being of the monk who does not gain income to provide himself with food, shelter, medicine and clothing. In common Buddhist practice, it is considered meritorious for a layman to contribute to the health of a monk because by so doing he makes it possible for the monk to continue to minister to the spiritual needs of the people and for his mental purity.

The Buddhist Way of Life for Householders
The Buddha considered economic welfare as a requisite for human happiness, but moral and spiritual development for a happy, peaceful and contend life.
A man named Dighajanu once visited the Buddha and said, "Venerable Sir, we are ordinary layman, leading a family life with wife and children. Would the Blessed One teach us some doctrines which will be conducive to our happiness in this world and hereafter?
The Buddha told him that there are four things which are conducive to a man's happiness in this world. First: he should be skilled, efficient, earnest, and energetic in whatever profession he is engaged, and he should know it well (utthana-sampada); second: he should protect his income, which he has thus earned righteously, with the sweat of his brow (arakkha-sampada); third he should have good friends (kalyana-mitta) who are faithful, learned, virtuous, liberal and intelligent, who will help him along the right path away from evil; fourth: he should spend reasonably, in proportion to his income, neither too much nor too little, i.e., he should not hoard wealth avariciously nor should he be extravagant- in other words he should live within his means (sama-jivikata)
Then the Buddha expounds the four virtues conducive to a hayman's happiness hereafter: (1) Saddha: he should have faith and confidence in moral, spiritual and intellectual values; (2) Sila: he should abstain from destroying and harming life, from stealing and cheating, from adultery, from falsehood, and from intoxicating drinks: (3) Caga: he should practise charity, generosity, without attachment and craving for his wealth; (4) Panna: he should develop wisdom which leads to the complete destruction of suffering, to the realisation of Nibbana.
Some times the Buddha even went into details about saving money and spending it, as, for instances, when he told the young man Sigala that he should spend one fourth of his income on his daily expenses, invest half in his business and put aside one fourth for any emergency. Once the Buddha told Anathapindika, the great banker, one of His most devoted lay disciples who found for Him the celebnted Jetavana Monastery at Savatthi, that a layman who leads an ordinary family life has four kinds of happiness. The first happiness is to enjoy economic security or sufficient wealth acquired by just and righteous means (atthi-sukha): the second is spending that wealth liberally on himself, his family, his friends and relatives, and on meritorious deeds (bhoga-sukha): the third to be free from debts (anana-sukha): the fourth happiness is to live a faultless, and a pure life without committing evil in thought, word or deed. (anavajja - sukha)
It must be noted here that first three are economic and material happiness which is 'not worth part' of the spiritual happiness arising out of a faultless and good life.
From the few examples given above, one can see that the Buddha considered economic welfare as a requisite for human happiness, but that he did not recognize progress as real and true if it was only material, devoid of a spiritual and moral foundation. While encouraging material progress, Buddhism always lays great stress on the development of the moral and spiritual character for a happy, peaceful and contented society.
Many people think that to be a good Buddhist one must have absolutely nothing to do with the materialistic life. This is not correct. What the Buddha teaches is that while we can enjoy material comforts without going to extremes, we must also conscientiously develop the spiritual comforts without going to extremes, we must also conscientiously develop the spiritual aspects of our lives. While we can enjoy sensual pleasures as laymen, we should never be unduly attached to them to the extent that they hinder our spiritual progress. Buddhism emphasizes the need for man to follow the Middle Path.

The Daily Enlightenment - June 14th: Threshold of Pain

2008-06-14T14:51:00.001-07:00

We all have our thresholds of pain. It is important to realise that as ordinary sentient beings without a big heart for tolerance, we will break down in despair when our thresholds are crossed. The greatest pain to be experienced perhaps is the moment of departure at death. The pain is likely to be physical and mental. And all these come from us being attached to life and the loved in life. Physical pain is there because of illness. And mental pain is there due to clinging to wanting another lease of life. Imagine gasping for breath more and more, when you obviously cannot take in another breath. Is this not reminiscent of Hell? It is this craving, so powerful, that "forces" us back to Samsara ceaselessly. May we all prepare to cross this threshold gracefully. The preparation has to start now, while we can still catch our breath, with ease.

Daily Readings from the Word of Buddha - June 14th

2008-06-14T14:37:00.000-07:00

One whose faith in the Tathagata is settled, fixed, established, firm, unshaken by any recluse or Brahmin, any god, Mara, Brahma or anyone in the world can truly say: "I am the true child of the Lord, born of his mouth, born of Dhamma, created by Dhamma, an heir of Dhamma."

Daily Dharma

2008-06-14T12:20:00.001-07:00

June 14, 2008
Tricycle's Daily Dharma

The Fear at the base of human existence

Intelligent practice always deals with just one thing: the fear at the base of human existence, the fear that I am not. And of course I am not, but the last thing I want to know is that. I am impermanence itself in a rapidly changing human form that appears solid. I fear to see what I am: an ever-changing energy field... So good practice is about fear. Fear takes the form of constantly thinking, speculating, analyzing, fantasizing. With all that activity we create a cloud cover to keep ourselves safe in make-believe practice.

True practice is not safe; it's anything but safe. But we don't like that, so we obsess with our feverish efforts to achieve our version of the personal dream. Such obsessive practice is itself just another cloud between ourselves and reality. The only thing that matters is seeing with an impersonal searchlight: seeing things as they are. When the personal barrier drops away, why do we have to call it anything? We just live our lives. And when we die, we just die. No problem anywhere.

--Charlotte Joko Beck, Everyday Zen, from Everyday Mind, a Tricycle book
edited by Jean Smith

The Daily Enlightenment - June 13th: Me

2008-06-13T14:37:00.001-07:00

The packet of blood that I donate from me is not me.
The fingernails and hair that I cut from me is not me.
The sweat that I perspire from me is not me.
The faeces, urine and mucus I excrete from me is not me.

The eyes (sight), ears (hearing), nose (sense of smell), sense of taste, arm and leg (body) that I lose in an accident from me is not me. The mind that I lose to insanity from me is not me. Or is there a me at all? Me-perhaps the greatest conjurer of the greatest magic trick ever. Me created the illusion of me.

The Daily Enlightenment - June 12th: Sexual Tension

2008-06-12T19:14:00.000-07:00

There exist sexual tension between the sexes at every level to some extent, between strangers, and even siblings, often subtle though. I do not like this feeling of tension. I used to feel uneasy when around the opposite sex. But if we were to see beyond the outer, we would see that we are all simply sentient beings in search of happiness, while harbouring the same perfect Buddha within. Recalling this brings me a sense of reverence and peace rather than excitement or lust.

It was the Buddha who uttered, "There is nothing in this world that attracts a man more than the shape of a woman. There is nothing in this world that attracts a woman more than the shape of a man." As I learn more about Buddhism and equanimity, I begin to feel more at ease. I began to see that sexual tension exists not so much "naturally" or "biologically," but more out of our attachment to superficial appearances. Have we seen the essence beneath the superficial?

Daily Meditation

2008-06-12T17:50:00.001-07:00

Buddhism: Your Daily Meditation

It is necessary to understand that I Am,
In order that I may know that I Am Not,
So that, at last, I may realise that,
I Am Not, therefore I Am. - Ask the Awakened by Wei Wu Wei

The Daily Enlightenent - January 12th: Maybe

2008-06-12T02:58:00.000-07:00

There's this book I'm about to finish reading called "Maybe (Maybe Not)" by Robert Fulgum (author of the famous "Everything I Needed to Know I Learnt in Kindergarten") On the back sleeve are these words-

"I once began a list of contradictory notions I hold:

Look before you leap.
He who hesitates is lost.

Nothing ventured, nothing gained.
Better safe than sorry.

You can't tell a book by its cover.
Clothes make the man..."

Isn't it interesting yet scary that sometimes we live by a "wise old saying," believing with all our hearts that it is absolutely true, only to realise much later that it isn't necessarily so? We are all searching for the absolute unchanging Truth (or HAPPINESS) in capital letters, that has no expiry date.

There's this poster-ad with a picture of a young man yelling at his girlfriend. His girlfriend's fists were clenched, and she was pouting back in anger. In that black and white freeze frame, there is the question on it with no black or white answer, "Life is not knowing whether to hit him or kiss him." The message sets one's mind thinking. It seems funny, serious, bizarre and understandable at the same time. Life is indeed full of contradictions and paradoxes that we have to figure out-like a seemingly ridiculous Zen koan which can lead to Enlightenment when seriously meditated upon.

There is a set of Buddhist contradictory notions that no one really voiced out-

1. Hey! What do you expect? I'm a Buddhist! Not a Buddha yet!
versus...
2. Hey! Come on! We are already all perfect Buddhas inside! (Referring to us possessing Buddha Nature)

Is 1. a consolation or an excuse when we fail to do what we should? How and when should we use 2. to motivate ourselves instead of using 1. to excuse ourselves? How true is 1. or 2. at that point in time when you make each statements? Do you live more by 1. or 2.? Why?

Daily Readings from the Word of the Buddha

2008-06-12T02:57:00.001-07:00

Abandon wrong. It can be done. If it were impossible to do, I would not urge you to do so. But since it can be done, I say to you: "Abandon wrong." If abandoning wrong brought loss and sorrow, I would not urge you to do so. But since it conduces to benefit and happiness, I urge you: "Abandon wrong." Cultivate the good. It can be done. If it were impossible to do, I would not urge you to do so. But since it can be done, I say to you: "Cultivate the good." If cultivating the good brought loss and sorrow, I would not urge you to do so. But since it conduces to benefit and happiness, I urge you: "Cultivate good."

Daily Enlightenment - June 10th: Realization

2008-06-12T01:21:00.000-07:00

A realisation is personalised. It makes an aspect of the Truth of all
things part of oneself. That is why it is important to realise. A
thousand readings of the truths in sutras without realising a single
one of them is nothing truly learnt. All readings should lead to
realisations. Too often have the probing into sutras become intriguing
intellectual Truth "adventure stories" that end in themselves at the
end of studying them.

In this sense, we can't really learn from the realisations of others.
A realisation of someone else is no realisation of oneself. It only
serves as a guide, a sharing or a point of reference. Have you
realised anything from this simple realisation of mine? The Buddha
could not realise the Truth for all on our behalf. He came and He
taught. His sharing is complete! Carry on, Buddhists! Realise what He
did!

Daily Word of Buddha - June 10th

2008-06-12T01:20:00.000-07:00

The wanderer Samandakani asked Venerable Sariputta: "Pray, your
reverence, what is good and what is bad?"

"Your reverence, rebirth is bad and the ceasing of rebirth is good.
Where there is rebirth this bad may be seen: cold and heat, hunger and
thirst, defecation and urination, contact with fire, rod and spear,
even one's own relatives and friends abuse one when they congregate
together. But when there is the ceasing of rebirth this good may be
seen: no cold or heat, no hunger and thirst, no defecation and
urination, no contact with fire, rod and spear and no abuse from one's
relatives and friends when they congregate together."

Daily Readings from the Word of Buddha - June 11th

2008-06-12T01:19:00.002-07:00

There are these four perfect efforts. What four? Concerning this, one
generates desire to prevent the arising of evil unprofitable states
that have not yet arisen. One makes an effort, sets going energy, lays
hold of and exerts the mind to this end. One generates desire for the
abandoning of evil unprofitable states that have already arisen. One
makes an effort, sets going energy, lays hold of and exerts the mind
to this end. One generates desire for the arising of profitable states
that have not yet arisen. One makes an effort, sets going energy, lays
hold of and exerts the mind to this end. And one generates desire for
the persisting, the non-confusion, the further development, the
increase, cultivation and fulfilment of profitable states that have
already arisen. One makes an effort, sets going energy, lays hold of
and exerts the mind to this end.

Elder's Meditation - June 11th

2008-06-12T01:19:00.001-07:00

Elder's Meditation of the Day June 11

"Behold, my bothers, the spring has come; the earth has received the
embraces of the sun and we shall soon see the results of that love!"

--Sitting Bull, SIOUX

Spring is the season of love. Spring is the season of new life, new
relationships. It is the springtime that really reacts to the new
position of Father Sun. New life forms all over the planet. Life is
abundant. New cycles are created. Mother Earth changes colors, the
flowers are abundant. It is the time for humans to observe nature and
let nature create within us the feeling of Spring. We should let
ourselves renew. We should let go of the feeling of Winter. We should
be joyful and energetic.

My Maker, let me, today, feel the feelings of Spring.

The Daily Enlightenment - June 9th: Words

2008-06-09T09:45:00.002-07:00

A word conjures 10,000 different thoughts in 10,000 different minds.

What do the Buddha's words
conjure in yours?

Is your thought but one in a million?
How is it different?
What makes you so sure that's what the Buddha really meant?

The world thrives largely on illusions,
conjured by delusions.
Be ever clear.

Even the words of the Enlightened
can become deadly paths for the too deluded.
Cling not to words.
Cling not to your perceptions of them.
Words are afterall just words-
Guides and not the goal.

Buddhism - Daily Meditation

2008-06-09T09:45:00.001-07:00

With the Utterly Sincere Mind (shijoshin), one believes that he/she will be born in the Pure Land through the practice of the nembutsu because such was Amida Buddha's promise and vow.

Elder's Meditation of the Day - June 9th

2008-06-09T09:42:00.001-07:00

Elder's Meditation of the Day June 9

Every part of this country is sacred to my people. Every hillside, every valley, every plain and grove has been hallowed by some fond memory or some sad experience of my tribe. Even the rocks, which seem to lie dumb as they swelter in the sun along the silent shore in solemn grandeur thrill with memories of past events connected with the fate of my people

---Chief Seattle, SUQUAMISH

Native people say the Earth is sacred. Some places on Earth will feel more sacred than others. You can often feel the sacredness of these places because of what has happened on them. If you do a ceremony on a certain place and return later, whatever happened before will still be there to help you. Even if someone you didn't know did something on the Earth and you come along later, the powers will be there to help you. This is why the Earth is sacred and these special places are sacred spots.

My Creator, let the powers of the sacred places help the people today.

Daily Readings from the Wofd of the Buddha - June 9th

2008-06-09T07:25:00.000-07:00

Venerable Subhuti and a believing monk came to the Lord, sat down, and the Lord said to Subhuti: "Who, Subhuti, is this monk with you?"

"Sir, he is a believer, the son of a believing disciple; he went forth from a believer's home."

"But, Subhuti, does he have the traditional characteristics of a believer?"

"Now is the time, Lord, to tell me the traditional characteristics of a believer, then I will know whether or not this monk has them."

"Then, listen carefully and I will speak. Concerning this, a monk is virtuous, he lives restrained by the rules of training, he is well-equipped with practice, seeing danger in the slightest fault, and he follows the precepts and applies himself to them. Furthermore, he has heard much, he learns it in mind and remembers what he has heard. Those teachings that are beautiful in the beginning, beautiful in the middle and beautiful in the end, in both the letter and the spirit, laying down the holy life in all its perfection and purity - those teachings he listens to much, remembers, recites, ponders over and penetrates with wisdom.

"Again, he has friendship with the beautiful, fellowship with the beautiful, companionship with the beautiful.

"Again, he is pleasant to speak to, endowed with the qualities that make it easy to speak to; he is patient and clever at grasping the meaning of instructions.

"Yet again, in all dealings with his fellows in the holy life, great or small, he is clever and energetic, possessing the ability to give proper consideration to them, knowing what is the right thing and how to do it.

"Yet again, he delights in Dhamma, he rejoices greatly in higher Dhamma and higher discipline, and is pleasant to speak with about it.

"Yet again, he has resolute energy for abandoning bad qualities, he is stout and strong in acquiring good qualities, not shirking the burden of good qualities.

"Yet again, he can attain easily and without difficulty the four jhanas which are of the clearest consciousness and are connected with happiness here and now.

"Yet again, he can recall his former lives - one, two, five, ten, a hundred, a hundred thousand.

"Yet again, with god-like vision, purified and surpassing that of ordinary men, he can see the rising and passing away of beings.

"And finally, by the destruction of the defilements, in this very life and by his own comprehension, he attains freedom of mind, freedom through wisdom and abides in it. These, Subhuti, are the traditional characteristics of a believer."

Daily Enlightenment - Spiritual Friend

2008-06-08T18:58:00.001-07:00

A spiritual friend is a good mirror.
He is frank and sees you not without your faults.
He voices them out to you.
Not out of complaint but of concern for your spiritual well-being.

A worldly friend is a stained mirror.
He is not totally frank and sees your faults only sometimes.
He only voices them out to you sometimes.
More out of complaint than concern for your spiritual
    well-being.

Sometimes others are spiritual friends to us.
Sometimes others are worldly friends to us.
Sometimes we are spiritual friends to others.
Sometimes we are worldly friends to others.

Have you been a spiritual friend to yourself and others lately?
Learn to be one from the perfect spiritual friend of all,
who was friend to all-the Buddha.

The Daily Enlightenment - June 7th: Happy Buddhist

2008-06-07T13:28:00.000-07:00

Personally, I see the ideal Buddhist to be a very happy person. Why so? Simply because he is one on his way towards Buddhahood. In short, he is happy because he is going to be VERY happy!

You see, all Buddhists should be incredibly happy people because they have discovered, and practise the Buddha's teachings. A good Buddhist sees clearly his sufferings and their causes (First and Second Noble Truths). In fact, he sees this so clearly that he is on his way to True Happiness (Third Noble Truth) by the practice of the Dharma (Fourth Noble Truth).

So you see, a good Buddhist is a happy one. Don't be a "half-sided" Buddhist that is stuck on the First and Second Noble Truths, who end up lamenting and agreeing totally that life is full of suffering because of greed, hatred and delusion without learning how to get oneself and others out of it! Be happy! And bring happiness to others!

The Daily Enlightenment - June 1st: Nature

2008-06-07T13:21:00.000-07:00

The Buddha was born under a tree.
The Buddha was Enlightened under a Bodhi tree.
The Buddha was grateful to the Bodhi tree
that sheltered Him before His Enlightenment.
It is said that He gazed at it in gratitude for seven days.
The Buddha taught in the shelter of trees and groves.
The Buddha passed into Parinirvana between two trees.

We see that the Buddha was one with nature and saw the importance of its relationship with us all. Respect nature. We belong to nature. Nature does not belong to us. Destroy nature and we destroy ourselves, for we are nature. Buddhism is a green religion! The next time you see a tree, be it a Bodhi tree or not, gaze at it respectfully. Realise the grand possibilities that might just happen because of this tree. The grandest thing that last happened under a tree was the Buddha's attainment of Enlightenment. Imagine that.

Buddhism: Philosophy or Religion

2008-06-07T09:22:00.000-07:00

Buddhism: Philosophy or Religion?

Through the week-long sesshin Zen students had been sitting, robed and still, in the zendo. We had kept silence, except when we were chanting. We engaged in rituals. We listened to talks given by ordained priests and monks. We bowed a lot.

Then sesshin was done, and we students left the zendo and spilled out into the sunshine, chattering and hugging. The husband of a sister student arrived to take his wife home. He approached a group of us and said, Of course, Buddhism is a philosophy. It's not a religion.

No one argued. I think we were all too tired to argue. But no one agreed, either. What we'd been doing all week certainly looked and felt like religion.

This or That?

In my experience, people who say Buddhism is a philosophy and not a religion usually mean it as a compliment. They are trying to say, I think, that Buddhism is something other than the superstitious rubbish they believe religion to be.

In this view, religion is a jumble of primitive folklore that humankind drags through the ages like a cosmic security blanket. Religion is passionate and irrational and messy. But philosophy is the flower of human intellect. It is reasonable and civilized. Religion inspires war and atrocity; at worst, philosophy incites mild arguments over coffee and dessert.

Buddhism -- some Buddhism, anyway -- is a practice of contemplation and inquiry that doesn't depend on belief in God or a soul or anything supernatural. Therefore, the theory goes, it can't be a religion.

Killing the Buddha

Sam Harris expressed this view of Buddhism in his essay "Killing the Buddha" (Shambhala Sun, March 2006). Harris admires Buddhism, calling it "the richest source of contemplative wisdom that any civilization has produced." But he thinks it would be even better if it could be pried away from Buddhists.

"The wisdom of the Buddha is currently trapped within the religion of Buddhism," Harris laments. "Worse still, the continued identification of Buddhists with Buddhism lends tacit support to the religious differences in our world. ... Given the degree to which religion still inspires human conflict, and impedes genuine inquiry, I believe that merely being a self-described 'Buddhist' is to be complicit in the world's violence and ignorance to an unacceptable degree."

"Killing the Buddha" is from a Zen saying -- If you meet the Buddha on the road, kill him. Harris interprets this as a warning against turning the Buddha into a "religious fetish" and thereby missing the essence of what he taught.

But this is Harris's interpretation of the phrase. In Zen, "killing the Buddha" means to extinguish ideas and concepts about the Buddha in order to realize the True Buddha. Harris is not killing the Buddha; he is merely replacing a religious idea of the Buddha with a non-religious one more to his liking.

Head Boxes

In many ways, the "religion versus philosophy" argument is an artificial one. The neat separation between religion and philosophy we insist on today didn't exist in western civilization until the 18th century or so, and there never was such a separation in eastern civilization. To insist that Buddhism must be one thing and not the other amounts to forcing an ancient product into modern packaging.

In Buddhism, this sort of conceptual packaging is considered to be a barrier to enlightenment. Without realizing it we use prefabricated concepts about ourselves and the world around us to organize and interpret what we learn and experience. One of the functions of Buddhist practice is to sweep away all the artificial filing cabinets in our heads so that we see the world as-it-is.

In the same way, arguing about whether Buddhism is a philosophy or a religion isn't an argument about Buddhism. It's an argument about our biases regarding philosophy and religion. Buddhism is what it is.

Dogma Versus Mysticism

The Buddhism-as-philosophy argument leans heavily on the fact that Buddhism is less dogmatic than most other religions. This argument, however, ignores mysticism.

Mysticism is hard to define, but very basically it is the direct and intimate experience of ultimate reality, or the Absolute, or God. The Stanford Encyclopedia of Philosophy has a more detailed explanation of mysticism.

Buddhism is deeply mystical, and mysticism belongs to religion more than philosophy. Through meditation, Siddhartha Gautama intimately experienced Thusness beyond subject and object, self and other, life and death. The enlightenment experience is the sine qua non of Buddhism.

Transcendence

What is religion? Those who argue that Buddhism is not a religion tend to define religion as a belief system, which is a western notion. Religious historian Karen Armstrong defines religion as a search for transcendence, going beyond the self.

It's said that the only way to understand Buddhism is to practice it. Through practice, one perceives its transformative power. A Buddhism that remains in the realm of concepts and ideas is not Buddhism. The robes, ritual and other trappings of religion are not a corruption of Buddhism, as some imagine, but expressions of it.

There's a Zen story in which a professor visited a Japanese master to inquire about Zen. The master served tea. When the visitor's cup was full, the master kept pouring. Tea spilled out of the cup and over the table.

"The cup is full!" said the professor. "No more will go in!"

"Like this cup," said the master, "You are full of your own opinions and speculations. How can I show you Zen unless you first empty your cup?"

If you want to understand Buddhism, empty your cup.

(http://buddhism.about.com/od/basicbuddhistteachings/a/philosophy.htm)

Harness Your Brainpower

2008-06-05T11:04:00.000-07:00

The Daily Enlightenment - June 5th: Chains

2008-06-05T07:01:00.000-07:00

Don't think you can just shake it off like that,
that tail of habit trailing behind you, stuck on you.

Though it trails along behind,
not seen too obviously by others, or even yourself,
has it not already grown to be part of you already?
Each day, it holds onto you tighter and tighter unknowingly.

Quit it now!
Rid that bad habit of yours.

Don't say you know you know it should be shed
and that you can quit it any time.
Because you are doing nothing to prove you can let it go.
Prove it to yourself if you dare.
Be honest.
Can you let it go for good?
If you should, you should.

Your tail is your chain of addictions and attachment-
your fondness for cigarettes, coffee, wine, sex...

An attachment is a weakness.
No matter how small it is,
it is one of the chains that shackle you to Samsara.

Remember
you have a thousand other chains to free yourself from.
You had better start freeing yourself now.

Don't tell me you can do it any time.
Just prove it to yourself and me.
Out of compassion,
I dare you!
Any guts to take up the challenge?

Daily Reading from the Word of Buddha

2008-06-04T09:47:00.001-07:00

The Brahmin âramadanda said: "What is the cause, Master Kaccana, what is the reason why nobles, Brahmins and householders all quarrel with each other?"

"They do so because of their bondage and servitude to sensual pleasures, their attachment to and greed for sensual pleasures."

"What is the cause, Master Kaccana, what is the reason why recluses quarrel with recluses?"

"They do so because of their bondage and servitude to opinions, their attachment to and greed for opinions."

Daily Lift #327

2008-06-01T08:16:00.001-07:00

Daily Lift #327
Show Them Their Potential

If someone sees himself as inferior, you can help change his attitude by seeing him now as the potentially great person he could possibly become.
(For a series of probing questions on this topic, see Rabbi Pliskin's "Gateway to Self Knowledge," p.218)

Daily Zen 06/01/2008

2008-06-01T08:11:00.001-07:00

The wise people of old who
Took goodness as their way
Possessed marvelously
Subtle powers of penetration;
They were so deep that
None could plumb their mind,
And, on this account, if forced
To describe them we can only
Say that they moved cautiously
Like people fording a river;

The wise people of old who
Took goodness as their way
Were retiring as though shy
Their conduct to all was
Respectful as though to
Honored guests;
They could adapt themselves
Like ice melting before a fire;
They were artless As blocks of uncarved wood.

- Lao tzu

Thought for Fri, 30 May 2008

2008-06-01T08:07:00.000-07:00

Through awareness and perseverance you can break this cycle of birth and death and find yourself elevated to the highest. Therefore, awareness leads you forward, while lack of awareness leads you nowhere. (Awareness, v21)...

Buddhism: Your Daily Meditation

2008-06-01T08:06:00.001-07:00

Go to the Awakened Masters - and leave all your baggage behind. Ask the Awakened by Wei Wu Wei

Buddhism: Your Daily Meditation

2008-05-30T07:32:00.001-07:00

Living should be perpetual and universal benediction - Why Lazurus Laughed by Wei Wu Wei

The Celtic Cross - Was the Celtic Cross an Ancient Instrument for ....

2008-05-30T05:25:00.000-07:00

measuring time?

Why has the wheel cross become a religious symbol?

Why is it sometimes used on Xtian gravestones?

Why is its tru purpose & capability lost in the mists of time?

http://www.crichtonmiller.com/

PineCone Research - Paid Research Panelist Positions

2008-05-28T14:25:00.000-07:00

PineCone Research - Paid Research Panelist Positions Message List

Reply | Forward | Delete Message #133 of 133 < Prev | Next >

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Today Is Memorial Day - Light A Candle Online

2008-05-26T12:25:00.000-07:00

Today is Memorial Day. Light a candle online is a great place to remember loved ones.

Click Here to Light A Candle
http://www.gratefulness.org/candles/enter.cfm?l=eng

Good Breathing

2008-05-25T09:10:00.000-07:00

To read todayâ€™s FREE, fun, politically Incorrect, daily essay,

â€œGood Breathingâ€

go to:

http://www.lamajigme.com/Zblog-2008-a05-08a.html

Om Mani Padme Hum,
Lama Jigme Gyatso: Rime Manipa Tantrika
Tibetan-buddhist: Monk, Teacher and Healer

I invite you to subscribe to my FREE, fun, politically Incorrect, daily e-mail:
"Lama Jigme's Tips on Meditation and the Spiritual Path" at:
http://www.LamaJigme.com

Have a most enjoyable & safe weekend.

2008-05-24T12:32:00.000-07:00

The Anam Cara Zen Buddhist Church of Enlightenment would love to see you back here again come Monday nite/Tuesday so you can catch up on any new blog posts, news, etc.

Remember!! Don't drink alcohol & drive .... if you go out on the water be sure to wear a life jacket/safety vest and NOT around your ankles either but properly strapped on. Literally take a jump in the water if you must cool off! At least you'll float with the safety device properly attached with your head above water rather than a fish eye view! ~~[;0}

Elder's Meditation of the Day - May 23, 2008

2008-05-23T13:48:00.001-07:00

Elder's Meditation of the Day May 23

"To me, if you're Indian, you're Indian. You don't have to put on your buckskin, beads, and feathers, and stuff like that."
--Cecilia Mitchell, MOHAWK

The most important thing that determines who we are is on our insides, not our outsides. If we are Indian inside, that's all that matters. Being Indian means to think right, to be spiritual and to pray. Feathers and beads don't make us Indian. Being Indian means to have a good heart and a good mind.

Great Spirit, today, let me think Indian.

World Land Trust - US

2008-05-23T11:47:00.000-07:00

Home projects partners about us contact donate Buying land to save threatened tropical habitatsWorld Land Trust-US - Buying land to protect the most endangered species of the rainforest.
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Taking Refuge in the Triple Jewels

2008-05-21T12:22:00.002-07:00

"Taking Refuge in the Triple Jewels" Singapore 1992 *** Prepared at BuddhaNet for free distribution ***

Dear fellow practitioners,

today we are going to conduct the Initiation Ceremony of the Triple Jewels, which are the Buddha, the Dharma and the Sangha. I would like to clarify what taking refuge in the Triple Jewels means since there have been growing misunderstandings in modern times. In order to reap the true benefits, we must first settle these misunderstandings. What is Buddhism? Is it a religion? Buddhism is not a religion but rather the most profound and wholesome education based on forty-nine years of Buddha Shakyamuni's teachings for all sentient beings. As I recall, in 1923, Mr. Chin-wu O-Yung spoke at the University of Zhong-Shan. The title of his lecture was "Buddhism is Neither a Religion, nor a Philosophy, but the Essential of the Modern World." This lecture was an insightful breakthrough that shook the contemporary Chinese Buddhist world. Since Buddhism is an education, what exactly are its objectives, methods and principles? Its educational objective is to help sentient beings understand the truth of the Dharma which is defined as (1) the teachings of the Buddhas (2) duties, laws and doctrines or (3) things, events, phenomena, everything.

Simply put, the truth of the Dharma addresses the causes that initiate all the phenomena of life and the universe. Life refers to ourselves while the universe refers to our living environment. Therefore, the educational content of Buddhism directs us to gain clear understanding of our living environment and ourselves. Nowadays, the formal educational system only subscribes to a partial understanding of the universe, which has yet to be proven. Moreover, we are still discussing and investigating this limited part, not yet knowing enough to draw the correct conclusions. Unfortunately, even religions cannot provide comprehensive and satisfactory explanations of life as a whole, and are only confined to a limited area of the truth. Therefore, the profound and extensive educational content of Buddhism is essential for every sentient being. The boundary of our living space is not restricted to a city, a region or even just the planet earth. There are galaxies in outer space, comprised of innumerable planets, on which exist advanced life forms that are much more intelligent than human beings. All these galaxies are also our living environment. Furthermore, apart from the space dimension, there is also a time dimension, which extends from the past through the present and into the future. Thus, the environment in which we live consists of an infinite magnitude of space and time.

Our current formal education does not cover such an extensive discussion of this infinite living space and time. Even the well-respected Confucianism only involves a single lifetime, ranging from birth to death and ultimately to a strong relationship that links us to our ancestors. The teachings of Confucius barely touch on the heavenly beings or ghosts but instead focus on how to behave as an honorable person. In contrast, Buddha Shakyamuni clearly and precisely described the Four Sage Realms, which are Buddha, Bodhisattva, Pratyekabuddha and Sound-hearer. Apart from the Four Sage Realms are the Six Realms of Reincarnation of heavenly beings, Asuras, humans, animals, hungry ghosts and hells. Levels of awakening rank these Four Sage Realms and the Six Realms. For example, Buddhas have the most awakened minds while beings in the hells have the most deluded minds. By combining the Six Realms and the Four Sage Realms, we have the Ten Realms.

These comprise our existing living space and it is essential for us to clearly understand them. After we understand the truth of life and the universe, our thoughts, viewpoints, speech and behavior would naturally differ from before. In the past, our deluded mind and erroneous viewpoints led to incorrect actions, thereby creating bad karma, which is the future retribution resulting from one's thoughts, speech and action. According to the fundamental Law of Cause and Effect, unavoidable consequences will result from creating karma, as good results come from good karma and bad results come from bad karma. One creates one's own destiny; no one can step in to bear the consequences of our actions. As we can see, thoroughly understanding the truth of life and the universe will bring us infinite benefits. Once we understand and deeply believe in the Law of Cause and Effect, we will not create any more bad karma. If we do not create any more karma, then we will not have to bear the consequences or fruits, thus achieving what the Buddha frequently referred to in the sutras as surpassing the Ten Realms.

From the Cause and Effect point of view, the Four Sage Realms are the results of diligent cultivation and attainment, while the Six Realms are the consequences of good or bad deeds. The Six Realms can be further categorized into the Three Good Realms of humans, Asuras and heavenly beings and the Three Bad Realms of hells, hungry ghosts and animals. After understanding karma and its consequences, we will refrain from creating any more karma or at least not any bad ones. By applying the above concepts to our daily lives, we will obtain what everyone wishes for: a happy life, pleasant family, successful career, harmonious society, prosperous nation and peaceful world. Only the Buddha's education completely provides the solution to humanity's search for true happiness. Clearly understanding this, we realize that this education is essential for everyone. Since this education encompasses infinite space and time, it surpasses differences in nationality, race, political affiliation and religion. In other words, it is for all sentient beings in the Nine Realms below that of Buddhas.

There are several examples in the sutras about different religious followers who learned the Buddha's teachings during Buddha Shakyamuni's time. The Flower Adornment Sutra and the Earth Store Sutra, tell respectively of a Hindu priest and a daughter of a Hindu priest who, by adhering to the Buddha's teaching have attained the level of Bodhisattva. From these examples, we understand that the Buddha's education indeed transcends religious beliefs and that any religious followers can benefit from it. The educational system founded by the Buddha is similar to our contemporary educational system. For example, becoming an Arhat is equivalent to earning a University Bachelor's degree and becoming a Bodhisattva is equivalent to earning a Master's degree. Buddhahood, the highest degree, is equivalent to a Ph.D. Followers of any religion can attain these stages of enlightenment. Is it necessary to abandon one's religion and learn the Buddha's education to obtain enlightenment? Definitely not.

If one were to go to school or study abroad to pursue knowledge and advancement, one need not change nationality or religion. In other words, the purpose of studying does not conflict with nationality, religion, etc. Therefore, Buddhism is an education. Titles such as Arhat, Bodhisattva and Buddha are nothing but "degree" names. Regardless of our differences, we shall achieve these degrees equally as long as we diligently follow the teachings. Thus, the Initiation Ceremony of the Triple Jewels is to formally enroll one into a school where Buddha Shakyamuni teaches the objective, methods and principles of attaining enlightenment. Since Buddha Shakyamuni established Buddhism, we acknowledge him as our original teacher. Actually, there is only one teacher, Buddha Shakyamuni, for all Buddhists.

Bodhisattvas such as Manjusri (symbolizing wisdom), Samantabhadra (symbolizing great vows) and Avalokiteshvara (symbolizing compassion) were all the Buddha's earlier students. Today, we too are the Buddha's students. These Bodhisattvas are our schoolmates, seniors who studied before us while we are freshmen. As they are seniors and have the ability to teach us, Buddhas, Bodhisattvas and Arhats are not objects for worship but rather someone we can respect and learn from. What is the ultimate goal of the Buddha's education? The sutras teach us that it is Anuttara-Samyak-Sambodhi. This very important and well-respected phrase is transliterated from Sanskrit in order to keep its original pronunciation. It means the highest, proper and complete enlightenment. Simply said, it can be interpreted as the ultimate, perfect wisdom. Whoever obtains it will be able to intuitively know and sense every aspect of the true reality of life and the universe. Obtaining this wisdom and ability is the ultimate goal of all the Buddha's students. The Buddha teaches us that the ultimate perfect wisdom is innate. The Avatamsaka (Flower Adornment) Sutra states, "Every being possesses the same wisdom and virtuous capabilities as Buddhas."

Why do we not have this wisdom now? It is because of "wandering thoughts and attachments." This statement clearly reveals the two causes of how we temporarily have lost our original capabilities. Wandering thoughts and attachments are not within our basic nature; therefore, they can be discarded. Like dispersing the clouds to let the sun shine through, we remove wandering thoughts and attachments from our mind and cultivate virtue to restore our Buddha Nature, thus completely recovering our innate abilities. In practice, how do we cultivate? Formally taking refuge in the Triple Jewels is the initial step as it symbolizes asking Venerables, monks or nuns, to pass on ways of Buddhist cultivation.

Taking Refuge means to find a shelter that we can return to and rely on or what Buddhists call "Return to the other shore." In practice, from where do we return and upon what do we rely? We return to and rely upon the Triple Jewels of the Buddha, the Dharma and the Sangha. In the first step, we return to and rely on the Buddha. "Buddha" is a Sanskrit word meaning awareness and understanding. When we take refuge in the Buddha, we are returning from our deluded state of mind and relying upon an awakened, understanding mind. Participating in the Initiation Ceremony and accepting the Buddha's teachings are the first steps of the awakening in becoming aware of the importance of learning his education.

The Sixth Patriarch of Zen, Master Hui-Neng, used a different approach in explaining the Triple Jewels. He did not use the words "Buddha, Dharma and Sangha" for fear of promoting misconceptions in the Triple Jewels for future generations. He was afraid that as Buddhism was passed from generation to generation, if he used these words, people would form erroneous views, automatically thinking of a statue for the Buddha Jewel, a sutra for the Dharma Jewel and a Buddhist monk or nun for the Sangha Jewel. These are not what we should return to. Actually, we should take refuge in our Self-Nature Buddha. A Bodhisattva stated, "The Self-Nature Awareness is innate."

Therefore, what Buddha Shakyamuni meant in taking refuge in the Buddha is not to seek protection under his wing, but to return from our delusive mind and rely upon the innate Self-Nature Buddha. It is essential for one to understand the importance of returning to one's Self-Nature. In the second step, we take refuge in the Dharma, returning from deviant views by relying upon proper views and understanding. Dharma is the proper comprehension and viewpoint of life and the universe. The Dharma Jewel is the infinite, innate wisdom of Self-Nature also referred to as the Prajna Wisdom. Relying upon our Prajna Wisdom to correct our erroneous thoughts, speech and behavior is the meaning of taking refuge in the Dharma Jewel. Among the Three Jewels, the Dharma is the primary one we should rely on. In this day and age, Prajna Wisdom will be our primary concern. However, our innate wisdom cannot be restored in a short time. Then what should we follow? Sutras are records of the Buddha's teachings that describe the truth of the universe. Before our Prajna Wisdom has been fully recovered, we follow the teachings in the sutras and use them as a guideline. If our thinking coincides with the sutras, then our comprehension is correct.

For example, the Buddha teaches us to respect and take care of our parents and teachers, to be compassionate by not killing and to practice the Ten Good Conducts. People may wonder in this modern age why we should be following what the Buddha taught three thousand years ago. We do so because the Self-Nature Prajna Wisdom is everlasting and unchanged; those who obtain it have the capability to know everything in the past, present and future within the infinite universe. However, we must beware of fraudulent sutras. It is easy for us to encounter fake sutras, especially in a modern world that promotes freedom of publication. Essentially anyone can publish books. In ancient times when sutras first came to China, each sutra had to undergo a strict examination by experts, followed by the emperor's official seal to prove its authenticity. Even the sutra commentaries of ancient patriarchs underwent scrutiny from highly accomplished monks and scholars of that time before receiving the Emperor's approval for distribution. Nowadays, no one regulates or enforces this process. Therefore, we need to be careful in verifying the authenticity of a sutra by checking for its listing in the Dragon (Chien-Long) Canon of the Sutras. This Canon of thirty-eight volumes was compiled under the decree of Emperor Chien-Long in 1738. Previous canons were meticulously certified by the most accomplished monks and scholars of their time and thus also serve as reliable references. In the third step, we take refuge in the Sangha Jewel.

Used here, Sangha does not mean a group of monks or nuns. There are two representations, purity of mind and harmony in life. First, Sangha refers to living in a way that keeps our minds far away from temptations while maintaining the purity of our six senses of sight, sound, taste, smell, touch and mind object. In the modern world, people suffer from pollution of mind, spirit and body. Even the earth's ecological system is off-balance. There are holes in the ozone layers that are "pollution" of the skies. Almost everything from the skies and the earth to their inhabitants are contaminated in one way or another. Today, everyone is aware of environmental pollution. Governments are also promoting environmental protection to ensure better living conditions. However, how effective are these protection programs? It is questionable. The problem comes back to what the Buddha revealed, that the environment, the dependent variable, changes with our minds, the independent variable. If the impurities in our mind cannot be eradicated, our environment will never reach a state of purity.

Therefore, if we want to improve the external environment, we first start internally by purifying our mind. Taking refuge in the third Jewel, the Sangha, thus means returning from pollution and relying upon purity of mind. Second, the Sangha represents harmony in living. Having observed the sufferings resulting from the disharmony between peoples, countries and even religions, the Buddha taught us the Six Principles of Harmony. The Six Principles are the essential guidelines that all Buddhists need to observe. When we take refuge in the Sangha, we are returning from pollution and disharmony and relying upon Purity of Mind and the Six Principles of Harmony. Thus, the guidelines for cultivation are: (1) Taking refuge in the Buddha - awareness without delusion, (2) Taking refuge in the Dharma - proper viewpoints without deviation, (3) Taking refuge in the Sangha - purity without pollution. These are the primary disciplines in practicing Buddhism from the beginning of cultivation to the attainment of Buddhahood. The main purpose behind taking the Three Refuges is to cultivate practicing awakening, proper thoughts and viewpoints, and purity. From now on, if people ask us what we are cultivating, we can answer that we are cultivating the Three Refuges. What are we learning? We are learning to achieve the ultimate, perfect wisdom that comes from perfecting these Three Refuges. What are the methods we use for cultivation? There are innumerable methods available depending on the ability and condition of each individual practitioner. Methods are not fixed, but flexible. However, we must remember that our learning objective always remains the same; awakening, proper thoughts and viewpoints, and purity. For Pure Land practitioners, the main cultivation method we use is chanting Buddha Amitabha's name. This method is advocated by Mahasthamaprapta (Great Strength) Bodhisattva in the Surangama Sutra and by Samantabhadra (Universal Worthy) Bodhisattva in the Avatamsaka (Flower Adornment) Sutra. In addition to chanting Buddha Amitabha's name, we follow the Five Guidelines to help us in our daily cultivation.

First, we advocate Confucius' Five Virtues of Gentility, Kindness, Respectfulness, Thriftiness and Humility. We use these Five Virtues to cultivate our body and mind. Practicing them provides the foundation for our cultivation. The first level is comprised of the Three Conditions that are described in the Visualization Sutra. The First Condition includes (a) being filial and respectful to one's parents and teachers, (b) being compassionate and not killing any living beings and (c) practicing the Ten Good Conducts. The second Condition includes (a) following the Three Refuges, (b) observing precepts, laws and customs and (c) behaving in a proper and dignified manner. The Third Condition includes (a) generating our Bodhi-Mind, (b) deeply believing in the Law of Cause and Effect, (c) reciting and upholding Mahayana Sutras and (d) encouraging others to advance on the path to Enlightenment. The Buddha told us that the Three Conditions are the causes that brought all the Buddhas of the three times and the ten directions to Enlightenment. Therefore, we cannot do without this important step in our practice. Proceeding upward from the Three Conditions, we advance to the second level which is the Six Principles of Harmony. The First Principle of Harmony is to share the same viewpoints or goals.

There will be no conflict in the world if we all share the same thoughts and viewpoints. This principle tries to create a common understanding for all sentient beings. This common understanding is based on our Self-Nature and not on Buddha Shakyamuni's opinion. He taught us how to cultivate and explore our own innate wisdom, virtues and capabilities. We are not imitating him; rather we are rediscovering our inborn potential. His education is truly extraordinary. The second principle is to observe the same precepts. Practicing the precepts includes cultivating an attitude of following society's laws and customs. Once everyone shares the common viewpoints and is able to follow the law, society will be peaceful and prosperous and world peace will naturally ensue. Another important principle is to share benefits equally. In modern society, it is beneficial not to have a big difference in wealth between people but to try to close the gap between the "have's" and the "have-nots."

Equal sharing of wealth consequently settles the conflicts over wealth. Sharing benefits equally with others is a deed of wisdom and a real cultivation of good fortune. The reason people do not have equal wealth comes from the different seeds that they have previously planted. If people did not plant the same seeds, how can they expect to harvest the same fruits? The Buddha taught that those who harvest more should share with those who harvest less. Then, the sharing behavior becomes the seeds that will benefit one more later. According to the Law of Cause and Effect, poor people need to cultivate more good fortune to receive better harvests in the future. In addition, the wealthy need to share their possessions in order to remain wealthy in the future. Only by doing so will the world become peaceful. This true merit comes from learning the Buddha's teachings.

Pure Land practitioners, as a foundation, cultivate the Confucian Five Virtues that are basic for all humanity. From here, we advance to the Three Conditions and the Six Principles of Harmony that are the important basis before practicing Buddhism. Then the Three Learnings are the foundation before practicing Mahayana Buddhism that includes the Six Paramitas. Finally, we practice the Ten Great Vows of Samantabhadra (Universal Worthy) Bodhisattva to attain Buddhahood. It is not difficult to remember these five guidelines. Combining this solid foundation with chanting Buddha Amitabha's name will assure us of obtaining what people have always pursued, a harmonious family life, a successful career and a peaceful society. Now that we have a clear understanding of what we are learning and sincerely want to follow the teachings, we need to practice diligently toward accomplishing our ideal goal. Consequently, one returns and relies on one's Triple Jewels of Self-Nature. In addition to the abstract form of the Triple Jewels of Self- Nature, there are the physical forms seen as Buddha's images, sutras, monks and nuns.

Making offerings to the Buddha's image serves two purposes. First, it honors our original teacher, Buddha Shakyamuni. Every time we look at the image, we remember the great teachings he passed on to us. Second, it is to remind us to emulate the Buddha. When we see the Buddha's image, we remind ourselves to strive for awakening and not to be deluded. Sutras serve the same purpose by reminding us that we have taken refuge in the Dharma and need to reflect upon our viewpoints and comprehension. Similarly, seeing a monk or nun, representing the Sangha, can remind us of the importance of maintaining purity of the six senses and harmony with others. Therefore, attending the physical form of the Triple Jewels greatly benefits us because they constantly remind us of the path to awakening. Some practitioners attend the physical forms of the Triple Jewels at home. The Buddha's image symbolizes the Buddha Jewel while the Bodhisattva's image represents the Sangha Jewel. When we honor the Three Sages of the Western Pure Land, Buddha Amitabha symbolizes the Buddha Jewel, and Avalokiteshvara and Mahasthamaprapta Bodhisattvas symbolize the Sangha Jewel. Furthermore, Buddhist sutras symbolize the Dharma Jewel. These three remind us of the treasures of Self-Nature within us. Of all the Buddhist sutras, the Infinite Life Sutra is what I recommend the most. Although not too lengthy, the text completely encompasses the Buddha's teachings. Thus, it is well suited to modern practitioners.

The full title of this sutra is The Buddha Speaks of the Infinite Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana School. This title fully reveals the objectives, principles and methods of cultivation in the Buddha's teachings. "Infinite Life" in this sutra's title embodies the most important of all the other infinities, including infinite wisdom, abilities, virtues, wealth, etc. Without infinite life, one could not enjoy all these other infinities. The infinity of our natural potential is what Pure Land practitioners seek and the virtues and capabilities of our innate Self-Nature are infinite. Furthermore, infinite Dharma originates from Self-Nature. Thus, the immeasurable unbounded existences of the Ten Realms are created by the Self-Nature. The word "Adornment" in the sutra's title represents truth, goodness, beauty and wisdom, qualities that are not a true reality in this world. They exist within the Self-Nature and will be found when one seeks within. The principles of cultivation are also expressed by "Purity, Equality and Enlightenment." Purity represents the Buddha Jewel; Equality represents the Dharma Jewel; and Enlightenment represents the Buddha Jewel.

These three concepts are also equivalent to the Three Learnings, and cover the Buddha's forty-nine years of teachings. Purity stands for self-discipline and the Vinayas (Precepts); Equality stands for the Concentration and the Sutras; Enlightenment stands for the Wisdom and the Sastras (Commentaries). If we have a busy lifestyle and do not have time to study numerous Buddhist sutras, we can start from this Infinite Life Sutra. Once thoroughly understanding it, not only will one understand Buddha Shakyamuni's teachings but also the teachings of all the Buddhas, because all these teachings come from the Self-Nature. The Buddha Speaks of the Infinite Life Sutra of Adornment, Purity, Equality, and Enlightenment of the Mahayana School expresses the essence of all sutras. Practicing according to the teachings in this sutra fulfills the requirements of taking refuge in the Triple Jewels! Today, I have explained to everyone the meaning of taking the Three Refuges. We will begin the Three Refuges Ceremony by sincerely and respectfully repeating the oath three times in front of the Buddha, vowing to be willing to become Buddha's student and to learn from him. I, Venerable Chin-Kung, will be the witness and initiation teacher. Please remember that one does not take refuge in the monk conducting the ceremony, but rather in the Buddha, the Dharma and the Sangha, thus becoming students of the Triple Jewels. The following is a simple yet solemn initiation ceremony.

Everyone will receive a certificate of the initiation with an oath extracted from the Book of the Precepts by Dharma Master Hong-I. We use it for commemoration and simplicity. Let us stand in front of the Buddha's and Bodhisattva's images with our most sincere, pure, compassionate and respectful heart. Repeat after me, "I solemnly pledge to be a student of the Triple Jewels. From now on, I will cultivate according to the Buddha's teachings, will seek rebirth into the Pure Land and will help all other sentient beings to understand the truth of the Dharma." What is Taking Refuge? Taking Refuge means to return and rely. From where do we return from and upon what do we rely? When we take refuge in the Buddha, we are returning from our deluded state of mind and relying upon an Awakened, Understanding mind. When we take refuge in the Dharma, we are returning from deviant views and relying upon proper views and understanding. When we take refuge in the Sangha, we are returning from pollution and disharmony and relying upon Purity of Mind and the Six Principles of Harmony. Taking refuge in the Triple Jewels restores the complete wisdom and abilities of our Self-Nature. We will attain purity, equality, honesty, contentment, compassion and overall, true happiness. The Buddha Jewel Buddha is a Sanskrit word meaning Awareness and Understanding. When we take refuge in the Buddha, we vow to return from blind faith and delusion and rely upon Understanding and Awareness as a way of life. We are not relying upon the statues or Buddha-images, but rather the spirit of understanding and awareness they represent. As students of the Pure Land Teachings, we learn to rely upon Buddha Amitabha's lessons on wisdom and compassion.

The name "Amitabha" stands for Infinite Light and Infinite Life. When we follow his teachings, we will attain wisdom, happiness and longevity. This is taking refuge in the Buddha. The Dharma Jewel Dharma means Right Understanding and Views. Delusion has obstructed us from seeing the true face of people and the reality behind matters and objects. This has caused us to look at life and the universe in a distorted and deviant way. When delusion is cleared and our minds are pure to an extent, we give rise to wisdom. With wisdom, we are able to see all people and matters completely and clearly. When our hearts are pure, we can see the past, present and future. Only when we have clearly seen the whole can our viewpoint and understanding be considered right. The Buddha's mind is pure without the slightest pollution and therefore sees everything clearly and entirely. We can rely upon the sutras, which are the recorded teachings of the Buddha, because they speak entirely of the truths the Buddha has seen. They teach and show us the way to attain Purity of Mind, to see life and the universe most clearly and become just like the Buddhas.

As students of the Pure Land Teachings, we should rely upon the five Sutras and one commentary of the Pure Land as guidelines of practice: 1. The Buddha Speaks of the Infinite Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana School. 2. The Amitabha Sutra 3. The Visualization Sutra 4. "The Chapter of Universal Worthy Bodhisattva's Conduct and Vows," 5. "The Chapter on the Foremost Attainment of Great Strength Bodhisattva through Buddha Recitation," 6. "Vasubandhu Bodhisattva's Report on the Way to Reaching the Pure Land." This is taking refuge in the Dharma. The Sangha Jewel Sangha means purity and harmony. Today's world is full of pollution; pollution of mind, spirit, views and body. Even the earth and atmosphere are hazardly polluted. The Buddha taught, "The environment changes according to our state of mind." We would do well to return from all these pollutants and rely upon Purity of Mind, for it is the key to saving our Earth.

There is also great disharmony in our world today, among spouses, families, friends, societies and countries which has brought us much suffering and many disasters. The Buddha taught us to rely upon the Six Principles of Living in Harmony to establish harmonious relationships between others and ourselves. As students of the Pure Land Teachings, we rely upon wisdom and compassion as our way of treating others and dealing with affairs. Great Strength Bodhisattva represents wisdom. His choice of the Buddha Recitation method of practice is wisdom in its highest form. Guan Yin Bodhisattva represents compassion; when we help introduce the Pure Land Teachings to others, we are practicing the compassion of Guan Yin Bodhisattva. This is taking refuge in the Sangha. To the Buddha I return and rely, returning from delusions and relying upon Awareness and Understanding. To the Dharma I return and rely, returning from erroneous views and relying upon Proper Views and Understanding. To the Sangha I return and rely, returning from pollution and disharmony and relying upon Purity of Mind and the Six Principles of Harmony.

Daily Wisdom

2008-05-21T12:22:00.001-07:00

Don't think. See.

Bhante Gunaratana
Mindfulness in Plain English

Welcome to Anam Cara Zen Buddhist Church of Enlightenment Blog

2008-05-18T08:55:00.000-07:00

Welcome to our blog. We're pretty new & excited about being Buddhists, our new temple & projects. We will be filling you in more with all of this in the very near future.