tag:blogger.com,1999:blog-43701104363577500492024-03-21T15:56:35.104+08:00Buddha's DharmaA Collection of Lord Buddha's Teaching.Unknownnoreply@blogger.comBlogger160125tag:blogger.com,1999:blog-4370110436357750049.post-34931257805478263042014-11-04T22:45:00.000+08:002014-11-04T23:00:00.018+08:00The Eight Great Awakenings Sutra<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Arial, Helvetica, sans-serif;">(Taisho Tripitaka 0779)</span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">Translated by Shramana Ngorn Sai Goe of the
Latter Horn Dynasty</span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">Translated from Chinese into English by
Buddhist Text Translation Society</span></span><span style="font-family: Arial, Helvetica, sans-serif;"> </span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">Buddhist Disciples! At all times, day and
night, sincerely recite and bear in mind these eight truths that cause great
people to awaken.</span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"><b>The First Awakening: The world is
impermanent</b>. Countries are perilous and fragile. The body is a source of pain,
ultimately empty. The five skandhas are not the true self. Life and Death is
nothing but a series of transformations, hallucinatory, unreal, uncontrollable.
The intellect is a wellspring of turpitude, the body a breeding ground of offenses.
Investigate and contemplate these truths. Gradually break free of death and
rebirth.</span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"><b>The Second Awakening: Too much desire
brings pain</b>. Death and rebirth are wearisome ordeals, originating from our
thoughts of greed and lust. By lessening desires we can realize absolute truth
and enjoy peace, freedom, and health in body and mind.</span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"><b>The Third Awakening: Our minds are never
satisfied or content with just enough.</b> The more we obtain, the more we want.
Thus we create offenses and perform evil deeds. Bodhisattvas don't wish to
make these mistakes. Instead, they choose to be content. They nurture the Way,
living a quiet life in humble surroundings their sole occupation, cultivating
wisdom.</span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"><b>The Fourth Awakening: Idleness and
self-indulgence are the downfall of people.</b> With unflagging vigor, great people
break through their afflictions and baseness. They vanquish and defeat the four
kinds of demons, and escape from the prison of the five skandhas.</span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"><b>The Fifth Awakening: Stupidity and
ignorance are the cause of death and rebirth</b>. Bodhisattvas apply themselves and
deeply appreciate study and erudition, constantly striving to expand their
wisdom and refine their eloquence. Nothing brings them greater joy than
teaching and transforming living beings.</span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"><b>The Sixth Awakening: Suffering in poverty
breeds deep resentment.</b> Wealth unfairly distributed creates ill-will and
conflict among people. Thus, Bodhisattvas practice giving. They treat friend
and foe alike. They do not harbor grudges or despise amoral people.</span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"><b>The Seventh Awakening: The five desires are
a source of offenses and grief.</b> Truly great people, laity included, are not
blighted by worldly pleasures. Instead, they aspire to don the three-piece
precept robe and the blessing bowl of monastic life. Their ultimate ambition is
to leave the home life and to cultivate the Path with impeccable purity. Their
virtuous qualities are lofty and sublime; their attitude towards all creatures,
kind and compassionate.</span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"><b>The Eighth Awakening: Like a blazing
inferno, birth and death are plagued with suffering and affliction. </b>Therefore,
great people resolve to cultivate the Great Vehicle, to rescue all beings, to
endure hardship on behalf of others, and to lead everyone to ultimate
happiness.</span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">These are the Eight Truths that all Buddhas,
Bodhisattvas and great people awaken to. Once awakened, they even more
energetically continue to cultivate the Path. Steeping themselves in kindness
and compassion, they grow in wisdom. They sail the Dharma ship across to
Nirvana's shore, and then return on the sea of birth and death to rescue
living beings. They use these Eight Truths to show the proper course for living
beings, causing them to recognize the anguish of birth and death. They inspire
all to forsake the five desires, and to cultivate their minds in the manner of
Sages.</span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">If Buddhist disciples recite this Sutra on
the Eight Awakenings, and constantly ponder its meaning, they will certainly
eradicate boundless offenses, advance towards Bodhi, and will quickly realize
Proper Enlightenment. They will always be free of birth and death, and will
abide in eternal bliss.</span></span></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-9722817165967484542014-03-07T15:11:00.001+08:002014-03-07T15:11:30.475+08:00Medicine Master Buddha Sutra<div dir="ltr" style="text-align: left;" trbidi="on">
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(The full name:)</div>
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<span lang="EN-US">Sutra of the Merit and Virtue of the Past
Vows of Medicine Master Vaidurya Light Tathagata </span></div>
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<span lang="EN-US">(Tripitaka No. 450) </span></div>
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<span lang="EN-US">Translated during Torng Dynasty by
Tripitaka Master Yiun-Tzorng</span></div>
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Thus I have heard. At one time the <u><a href="http://bit.ly/ms7fv" target="_blank">Bhagavan</a></u>
was travelling through various lands to teach living beings. He arrived at
Vaisali ["City of <st1:city w:st="on"><st1:place w:st="on">Extensive
Adornments</st1:place></st1:city>"] and stayed beneath a tree from which
music resounded. With him were eight thousand great Bhikshus and thirty-six
thousand Bodhisattvas Mahasattvas; also kings, ministers, Brahmans, lay
disciples; gods, dragons, and the rest of the eightfold division; beings both
human and non-human. The immeasurable great multitude respectfully surrounded
him, and he spoke Dharma for them.</div>
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<span lang="EN-US">At that time, the Dharma Prince Manjusri,
receiving the awesome inspiration of the Buddha, rose from his seat, bared one
of his shoulders, knelt on his right knee, and inclining his head and placing
his palms together, said to the Bhagavan, "World Honored One! We wish you
would speak about such Dharmas as the Buddhas' names, the great vows they made
in the past, and their supreme merit and virtue, so that those who hear them will
be rid of their karmic hindrances. This request is also for the sake of
bringing benefit and joy to sentient beings in the Dharma-Image Age."</span></div>
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<span lang="EN-US">The Buddha then praised the Pure Youth
Manjusri: "Good indeed! Good indeed, Manjusri. With great compassion you
now request that I speak about the Buddhas' names and the merit and virtue of
their past vows, for the sake of rescuing sentient beings who are bound up by
karmic obstacles, and for the purpose of bringing benefit, peace, and joy to
beings who live in the Dharma-Image Age. Listen attentively to my words and
reflect on them extremely well, for I will now answer you."</span></div>
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<span lang="EN-US">Manjusri said, "Please do speak. We
are glad to listen."</span></div>
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<span lang="EN-US">The Buddha told Manjusri, "Passing
from here to the east, beyond Buddhalands numerous as the sand grains in ten
Ganges rivers, is a world called 'Pure Vaidurya'. The Buddha there is named
Medicine Master Vaidurya Light Tathagata, Of Proper and Equal Enlightenment,
Perfect in Understanding and Practice, Well Gone One, One who Understands the
World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha,
Bhagavan. Manjusri, when that World Honored One, Medicine Master Vaidurya Light
Tathagata, was practicing the Bodhisattva path in the past, he made twelve
great vows that enable all sentient beings to obtain what they seek.</span></div>
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<span lang="EN-US">"The first great vow: 'I vow that in a
future life, when I attain anuttarasamyaksambodhi, my body will shine with
dazzling light that will illumine measureless, countless, boundless worlds. My
body will be adorned with the thirty-two heroic features and the eighty
subsidiary characteristics, and I will enable all beings to become as I am.'</span></div>
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<span lang="EN-US">"The second great vow: 'I vow that in
a future life when I attain Bodhi, my body will be as bright and clear as
vaidurya, flawlessly pure, vastly radiant, majestic with merit and virtue,
abiding at ease, adorned with blazing nets brighter than the sun and the moon.
Beings dwelling in darkness will be illuminated and will succeed in all their
endeavors.'</span></div>
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<span lang="EN-US">"The third great vow: 'I vow that in a
future life when I attain Bodhi, will by means of limitless, unbounded wisdom
and skill-in-means, enable all sentient beings to obtain an inexhaustible
supply of material necessities so they are without the slightest want.'</span></div>
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<span lang="EN-US">"The fourth great vow: 'I vow that in
a future life when I attain Bodhi, I shall lead those sentient beings who
practice deviant paths to reside in the Way of Bodhi and those who travel on
the vehicles of the Hearer or <u><a href="http://bit.ly/1cbBipO" target="_blank">Pratyekabuddha</a></u> to abide in the Great Vehicle.'</span></div>
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<span lang="EN-US">"The fifth great vow: 'I vow that in a
future life when I attain Bodhi I shall enable limitless and boundless numbers
of sentient beings who cultivate Brahma conduct within my Dharma to perfectly
uphold the three clusters of precepts without exception. Should there be any
violation, upon hearing my name, they will regain their purity and not fall
into the evil destinies.'</span></div>
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<span lang="EN-US">"The sixth great vow: 'I vow that in a
future life when I attain Bodhi, if there are sentient beings whose bodies are
inferior and whose faculties are imperfect, who are ugly, dull, blind, deaf,
mute, deformed, paralyzed, hunch-backed, or afflicted with skin disease,
insanity or various other sicknesses and sufferings, upon hearing my name they
shall all become endowed with upright features, keen intelligence, and perfect
faculties, and they shall be free of sickness and suffering.'</span></div>
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<span lang="EN-US">"The seventh great vow: 'I vow that in
a future life when I attain Bodhi, I shall cause sentient beings who are
oppressed by many illnesses and who are without aid, without a place to turn,
without a doctor, without medicine, without relatives, and without a family,
who are poverty-stricken and filled with suffering to be cured of their
sicknesses upon having my name pass by their ear, so they are peaceful and happy
in body and mind. They will have a family and relatives, and acquire an
abundance of property and wealth, and even realize unsurpassed Bodhi.'</span></div>
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<span lang="EN-US">"The eighth great vow: 'I vow that in
a future life when I attain Bodhi, if there are women who give rise to a deep
loathing for their female body and wish to renounce it because they are
oppressed and disturbed by the myriad sufferings of being female, upon hearing
my name, they will be able to turn from women into men who are replete with
male features and ultimately realize unsurpassed Bodhi.'</span></div>
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<span lang="EN-US">"The ninth great vow: 'I vow that in a
future life when I attain Bodhi, I Shall liberate sentient beings from the nets
of demons and the bonds of external sects. If they have fallen into the dense
forests of evil views, I shall lead them to have proper views and to gradually
cultivate the Practices of Bodhisattvas so they will quickly realize
unsurpassed, proper and equal Bodhi.'</span></div>
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<span lang="EN-US">"The tenth great vow: 'I vow that in a
future life when I attain Bodhi, I shall cause sentient beings who fall into
the hands of the law and are bound, interrogated, whipped, fettered,
imprisoned, sentenced to execution, or subjected to endless disasters,
hardships, abuse, and humiliation so that they are tom by grief and distress
and suffering in body and mind, to obtain, upon hearing my name, liberation
from all worry and suffering by means of my blessings, virtue, and awesome
spiritual power.'</span></div>
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<span lang="EN-US">"The eleventh great vow: 'I vow that
in a future life when I attain Bodhi, I shall cause all sentient beings who are
so plagued by hunger and thirst that they create all kinds of bad karma in
their quest for food, upon hearing my name and single-mindedly accepting and
maintaining it, to be filled with delicious food and drink and afterward, by
means of the flavor of Dharma, to settle in ultimate peace and happiness.'</span></div>
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<span lang="EN-US">"The twelfth great vow: 'I vow that in
a future life when I attain Bodhi, if there are sentient beings who are poor
and without clothes so that day and night they are troubled by mosquitoes and
flies, and by cold and heat, upon hearing my name and single-mindedly accepting
and maintaining it, they shall obtain all kinds of fine and wonderful garments
that accord with their tastes, as well as a variety of precious adornments,
flower garlands, fragrant balms, and the enjoyments of music and various kinds
of talents, so that all their hearts, delights will be fulfilled.'</span></div>
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<span lang="EN-US">"Manjusri, these are the twelve
sublime and wonderful vows that the World Honored One, Medicine Master Vaidurya
Light Tathagata, One of Proper and Equal Enlightenment, made while cultivating
the <st1:street w:st="on"><st1:address w:st="on">Bodhisattva Way</st1:address></st1:street>.</span></div>
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<span lang="EN-US">"Moreover, Manjusri, if I were to
speak for an eon or more about the great vows made by the World Honored One,
Medicine Master Vaidurya Light Tathagata, when he practiced the <st1:street w:st="on"><st1:address w:st="on">Bodhisattva Way</st1:address></st1:street> and
about the merit, virtue, and adornments of his Buddhaland, I could not finish.</span></div>
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<span lang="EN-US">"That Buddhaland has always been
completely pure; there are no women, no evil destinies, and no sounds of
suffering. The ground is made of vaidurya, with golden cords lining the roads.
The city walls, towers, palace pavilions, studios, windows, and latticework are
all made of the seven treasures. The merit, virtue, and adornments of this land
are identical to those of the Western Land of Ultimate miss.</span></div>
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<span lang="EN-US">"Residing in that land are two
Bodhisattvas Mahasattvas; the first is called Universally Radiant Sunlight, and
the second, Universally Radiant Moonlight. They are the leaders among the
immeasurable, uncountable hosts of Bodhisattvas in that land and will be the
successors to that Buddha. They are able to maintain the precious treasury of
the proper Dharma of the World Honored One, Medicine Master Vaidurya Light
Tathagata. Therefore, Manjusri, all good men and women who have faith should
vow to be born in that Buddha's land."</span></div>
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<span lang="EN-US">At that time, the World Honored One again
spoke to the Pure Youth Manjusri saying, "Manjusri, there are living
beings who don't distinguish good from evil, who indulge in greed and
stinginess, and who know nothing of giving or its rewards. They are stupid,
ignorant, and lack the foundation of faith. They accumulate much wealth and
many treasures and ardently guard them. When they see a beggar coming, they
feel displeased. When they have to practice an act of charity that does not
benefit themselves, they feel as though they were cutting a piece of flesh from
their body, and they suffer deep and painful regret.</span></div>
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<span lang="EN-US">"There are other innumerable
avaricious and miserly living beings who hoard money and necessities that they
don't use even for themselves, how much less for their parents, wives, or
servants, or for beggars! At the end of heir lives, such beings will be reborn
among the hungry ghosts or animals. If they heard the name of that Buddha,
Medicine Master Vaidurya Light Tathagata, in their former human existence, and
they recall that Tathagata's name for the briefest moment while they are in the
evil destinies, they will immediately be reborn in the human realm. Moreover,
they will remember their past lives and will dread the sufferings of the evil
destinies. They will not delight in worldly pleasures, but will rejoice in
giving and praise others who give. They will not begrudge giving whatever they
have. <u><a href="http://bit.ly/aweberem" target="_blank">Gradually</a></u>, to those who come to beg, they will be able to give away their
own head, eyes, hands, feet, and even their entire body, to say nothing of
their money and property!</span></div>
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<span lang="EN-US">"Moreover, Manjusri, there are beings
who, although they study under the Tathagata, nonetheless violate the sila.
Others, although they do not violate the sila, nonetheless transgress the rules
and regulations. Others, although they do not violate the sila or rules and
regulations, nonetheless destroy their own proper views. Others, although they
do not destroy their own proper views, nonetheless neglect learning, so they
are unable to understand the profound meaning of the sutras that the Buddha
speaks. Others, although they are learned, nonetheless give rise to overweening
pride, Shadowed by overweening pride, they justify themselves and disparage
others, slander the proper Dharma, and join the retinue of demons.</span></div>
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<span lang="EN-US">"Such fools act on their misguided
views and further, a cause immeasurable minions of beings to fall into pits of
great danger. These beings will drift endlessly in the realms of the hells, the
animals, and the ghosts. But if they hear the name of Medicine Master Vaidurya
Light Tathagata, they will be able to renounce their evil practices and
cultivate wholesome Dharma, and thereby avoid falling into the evil destinies.
If those who have fallen into the evil destinies because they could not
renounce their evil practices and cultivate wholesome Dharmas, by the awesome
power of the past vows of that Tathagata, get to hear his name for only a
moment, then after they pass out of that existence, they will be reborn again
as human beings. They will hold proper views and will be ever vigorous. Their
minds will be well regulated and joyful, enabling them to renounce their
families and leave the householder's life-They will take up and maintain study
of the Tathagatas, Dharma without any violation. They will have proper views
and erudition; they will understand profound meanings and yet be free from
overweening pride. They will not slander the proper Dharma and will never join
the ranks of demons. They will progressively cultivate the practices of
Bodhisattvas and will soon bring them to perfection.</span></div>
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<span lang="EN-US">"Moreover, Manjusri, if there are
sentient beings who harbor stinginess, greed, and jealousy who praise them-
selves and disparage others, they will fallinto the three evil destinies for
countless thousands of years where they will undergo intense suffering. After
undergoing intense suffering, at the end of their lives they will be born in
the world as oxen, horses, camels, and donkeys that are constantly beaten,
afflicted by thirst and hunger, and made to carry heavy burdens along the
roads. Or they may be reborn among lowly people, as slaves or servants who are
always ordered around by others and who never for a moment feel at ease.</span></div>
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<span lang="EN-US">"If such beings, in their former lives
as humans, heard the name of the World Honored One, Medicine Master Vaidurya
Light Tathagata, and by this good cause are able to remember it and sincerely
take refuge with that Buddha, then, by means of the Buddha's spiritual power,
they will be liberated from all sufferings. They will be endowed with keen
faculties, and they will be wise and erudite. They will always seek the supreme
Dharmas and encounter good friends. They will eternally sever the nets of
demons and smash the shell of ignorance. They will dry up the river of
afflictions and be liberated from birth, old age, sickness, death, anxiety,
grief, suffering, and vexation.</span></div>
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<span lang="EN-US">"Moreover, Manjusri, there may be
beings who delight in perversity and engage in legal disputes, bringing trouble
to others as well as themselves. In their actions, speech, and thought, they
create ever-increasing amounts of evil karma. Never willing to benefit and
forgive others, they scheme to harm one another instead. They pray to the
spirits of the mountain forests, trees, and graves. They kill living beings in
order to make sacrifices of blood and flesh to the yaksa and raksasa ghosts.
They write down the names of their enemies and make images of them, and then
they hex those names and images with evil mantras. They summon paralysis
ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their
enemies.</span></div>
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<span lang="EN-US">"However, if the victims hear the name
of Medicine Master Vaidurya Light Tathagata, then all those evil things will
lose their power to do harm. The evildoers will become kind to one another.
They will attain benefit, peace, and happiness and no longer cherish thoughts
of malice, affliction, or enmity. Everyone will rejoice and feel content with
what they have. Instead of encroaching upon each other, they will seek to
benefit one another.</span></div>
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<span lang="EN-US">"Moreover, Manjusri, there may be
those among the fourfold <u><a href="http://bit.ly/mobebiz" target="_blank">assembly</a></u> of Bhikshus, Bhikshunis, Upasakas and
Upasikas, as well as other good men and women of pure faith, who accept and
uphold the eight precepts either for one year or for three months, practicing
and studying them. with these good roots, they may vow to be born in the
Western Land of Ultimate Bliss where the Buddha of limitless Life dwells, to
hear the Proper Dharma, but their resolve may not be firm. However, if they hear
the name of the World Honored One, Medicine Master Vaidurya Light Tathagata,
then as the end of their lives draws near, before them will appear eight great
Bodhisattvas, whose names are: Manjusri Bodhisattva, The Bodhisattva Who
Observes the Sounds of the World, Great Strength Bodhisattva, Inexhaustible
Intention Bodhisattva, Jewelled Udumbara Flower Bodhisattva, Medicine King
Bodhisattva, Medicine Superior Bodhisattva, and Maitreya Bodhisattva. Those
eight great Bodhisattvas will appear in space to show them the way, and they
will naturally be born by transformation in that land, amid precious flowers of
a myriad colors.</span></div>
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<span lang="EN-US">"Or they may be born in the heavens
due to this cause. Although reborn in the heavens, their original good roots
will not be exhausted and so they will not fall into the evildestinies again.
when their life in the heavens ends, they will be born among people again. They
may be wheel-turning kings, reigning over the four continents with awesome
virtue and ease, bringing uncountable hundreds of thousands of living beings to
abide in the practice of the ten good deeds. Or they may be born as Ksatriyas,
Brahmans, laymen, or sons of honorable families. They will be wealthy, with
storehouses filled to overflowing. Handsome in appearance, they will be
surrounded by a great retinue of relatives. They will be intelligent and wise,
courageous and valiant, like great and awesome knights. If a woman hears the
name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and
sincerely cherishes it, in the future she will never again be born as a female.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"Moreover, Manjusri, when Medicine
Master Vaidurya Light Tathagata attained Bodhi, by the power of his past vows
he contemplated all the sentient beings who were undergoing various kinds of sicknesses
and sufferings. Some suffered from diseases such as emaciation, atrophy, severe
thirst, or yellow fever; others were harmed by paralysis ghosts or by poisonous
hexes; some died naturally when young, while others experienced untimely
deaths. He wished to dispel all their sicknesses and sufferings, and to fulfill
their wishes."</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">At that time, the World Honored One entered
a samadhi called "extinguishing the suffering and distress of all
beings." After he entered this samadhi, a great light came forth from his
flesh-cowl. From amid that light he proclaimed this magnificent dharani</span></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">Namo Bhagavate bhaisajya guru vaidurya
prabha rajaya</span></div>
<div class="MsoNormal">
<span lang="EN-US">Tathagataya</span></div>
<div class="MsoNormal">
<span lang="EN-US">Arhate</span></div>
<div class="MsoNormal">
<span lang="EN-US">samyaksambuddhaya</span></div>
<div class="MsoNormal">
<span lang="EN-US">tadyatha</span></div>
<div class="MsoNormal">
<span lang="EN-US">Om bhaisajye bhaisajye bhaisajya samudgate
Svaha</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">After he had spoken that mantra from amid
the light, the earth trembled and emitted great light. All beings, sicknesses
and sufferings were cast off, and they felt peaceful and happy.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"Manjusri, if you see a man (or a
woman) who is ill you should single-mindedly and frequently clean and bathe him
and rinse his mouth-Provide him with food, medicine, or water that is free of
insects, over any of which the dharani has been recited 108 times. After the
sick person has taken it, all his sicknesses and sufferings will be gone. I f this
person has a wish, he should recite this mantra with utmost sincerity. Then he
will obtain whatever he wished for, and his life will be prolonged and free
from illness-At the end of his life, he will be reborn in that Buddha's land.
He will become irreversible and will ultimately attain Bodhi. Therefore,
Manjusri, if there are men and women who, with utmost sincerity, diligently
worship and make offerings to Medicine Master Vaidurya Light Tathagata, they
should always recite this mantra and never forget it.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"Moreover, Manjusri, men or women of
pure faith, who have heard all the names of Medicine Master Vaidurya Light
Tathagata, One of proper and Equal Enlightenment should recite and uphold them.
In the early morning, after brushing their teeth and bathing, they should make
offerings of fragrant flowers, incense, perfumed balms, and various kinds of
music before an image of that Buddha. They should personally write out this
Sutra or ask others to do so, and they should single- mindedly and constantly recite
it. If they listen to explanations of its meaning from a Dharma Master, they
should make offerings to him of all necessities, so that he is without the
slightest want. In this way, they will receive the mindful protection of the
Buddhas. All of their wishes will be fulfilled, and they will ultimately attain
Bodhi."</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">At that time, the Pure youth Manjusri said
to the Buddha, 'World Honored One, I vow that in the Dharma- Image Age, using
various expedient means, I shall enable good men and women of pure faith to
hear the name of the World Honored One, Medicine Master Vaidurya Light
Tathagata. Even during their sleep, I will awaken them with this Buddha's name.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"World Honored One, there may be those
who accept and uphold this Sutra, read and recite it, explain its meanings for
others, write it out themselves, or tell others to write it out. They may
revere it by making offerings of various flowers, paste incense, powdered
incense, stick incense, flower garlands, necklaces, banners, canopies, and
music. They may make bags of five-colored thread in which to keep the Sutra.
They may sweep clean a place and arrange a high altar on which to place this
Sutra. At that time, the Four Heavenly Kings with their retinues and other
innumerable hundreds of thousands of gods will come to that place to worship
and protect it.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"World Honored One, it should be known
that if, in the places where this precious Sutra circulates, people can accept
and uphold it, then due to the merit and virtue of the past vows of that World
Honored One, Medicine Master Vaidurya Light Tathagata, because they have heard
his name, none of those people will meet with untimely death. In addition, none
of them will be robbed of his vital energy by evil ghosts and spirits. Those
people whose vital energies have already been robbed will have their health
restored, and they will be happy and at peace in body and mind."</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">The Buddha told Manjusri, "So it is,
so it is! It is exactly as you say. Manjusri, if there are good men and women
of pure faith who wish to make offerings to that world Honored One, Medicine
Master Vaidurya Light Tathagata, they should first make an image of that Buddha
and arrange a pure and clean dais on which to place the image. Then they should
strew all kinds of flowers, burn various incenses, and adorn the place with a
variety of banners and streamers. For seven days and seven nights they should
hold the eight precepts and eat pure food. Having bathed until clean and
fragrant, they should put on clean clothes. Their minds should be undefiled,
without thoughts of anger and malice. Toward all sentient beings, they should
cherish thoughts of benevolence, peace, kindness, compassion, joy, giving, and
equanimity.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"Playing musical instruments and
singing praises, they should circumambulate to the right of the Buddha's image.
Moreover, they should recall the merit and virtue of that Tathagata's past
vows. They should read and recite this Sutra, ponder its meaning, and lecture
on and explain it. Then they will obtain whatever they seek: Those who seek
long life will attain longevity; those who seek wealth will gain wealth; those
who seek an official position will obtain it; and those who seek a son or a
daughter will have one.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"Moreover, if a person who suddenly
has nightmare, sees ill omens, notices strange birds flocking together, or
perceives many uncanny events in his dwelling can worship and make offerings of
many fine things to that World Honored One, Medicine Master Vaidurya Light
Tathagata, then the nightmares, ill omens, and inauspicious things will
disappear and will no longer trouble him.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"When a person is endangered by water,
fire, knives, or poison; or finds himself on a steep cliff or in a dangerous
place; or faces fierce elephants, lions, tigers, wolves, bears, poisonous
snakes, scorpions, centipedes, millipedes, mosquitoes, gnats, or other
frightful things, if he can single-mindedly recollect, worship, and make
offerings to that Buddha, he will be liberated from all those frightful things.
When other countries invade or when there are thieves or riots, if a person can
recollect and worship that Tathagata, then he will be free of all of these as
well.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"Moreover, Manjusri, there may be good
men and women of pure faith who, all their lives, do not worship other gods,
but single-mindedly take refuge with the Buddha, the Dharma, and the Sangha.
They accept and uphold precepts, such as the five precepts, the ten precepts,
the four hundred precepts of a Bodhisattva, the two hundred and fifty precepts
of a Bhikshu, or the five hundred precepts of a Bhikshuni. Perhaps they have
violated some of the precepts they received and are afraid of falling into the
evil destinies. If they concentrate on reciting that Buddha's name and worship
and make offerings to him, they definitely will not be reborn in the three evil
destinies.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"If there is a woman about to give
birth who suffers great pain, if she sincerely recites his name and worships,
praises, venerates, and makes offerings to that Tathagata, her sufferings will
be dispelled. The newborn child will be sound and healthy, and will have
upright features. Seeing him will make people happy. He will be keen and
intelligent, peaceful and secure, and with few ailments, and no evil spirit
will come to rob him of his vitality.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">At that time the World Honored One said to
Ananda, "The merit and virtue of the World Honored One, Medicine Master
Vaidurya Light Tathagata, which I have just extolled, is the extremely profound
practice of all Buddhas. It is difficult to fathom and to comprehend. Do you
believe it or not?</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">Ananda said, "Greatly virtuous World
Honored One, I have absolutely no doubts regarding the Sutras spoken by the
Tathagata. why? Because all Buddhas' karmas of body, speech, and mind are
pure-World Honored One, the sun and moon could fall, wonderfully High, the king
of mountains, could be toppled or shaken, but the words of the Buddhas never
change.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"World Honored One, there are sentient
beings deficient in faith who hear about the extremely profound practices of
all Buddhas and think to themselves,' How could one obtain such supreme merit
and benefit merely by reciting the name of a single Buddha, Medicine Master
Vaidurya Light Tathagata? 'Due to this lack of faith, they give rise to
slander. During the long night they lose great benefit and joy and fall into
the evil destinies, where they wander ceaselessly."</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">The Buddha told Ananda, "If these
sentient beings hear the name of the World Honored One, Medicine Master
Vaidurya Light Tathagata, and sincerely accept and uphold it without any
doubts, they cannot possibly fall into the evil destinies.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"Ananda, this is the extremely
profound practice of all Buddhas which is difficult to believe and to
understand! you should know that your ability to accept this comes from the
awesome power of the Tathagata Ananda, alI Hearers, Solitarily Enlightened
Ones, and the Bodhisattvas who have not yet ascended to the Grounds are
incapable of believing and understanding this Dharma as it really is. Only the
Bodhisattvas who are destined in one life to attain Buddhahood are capable of
understanding.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"Ananda, it is difficult to obtain a
human body. It is also difficult to have faith in and to revere the Triple
Jewel. It is even more difficult to be able to hear the name of the World
Honored One, Medicine Master Vaidurya Light Tathagata. Ananda, Medicine Master
Vaidurya Light Tathagata possesses boundless Bodhisattva practices, limitless
skillful expedients, and immeasurably vast, great vows. If I were to speak
extensively of those for an eon or more, the eon would soon end, but that
Buddha's practices, vows, and skillful expedients have no end!"</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">At that time within the assembly, a
Bodhisattva Mahasattva named One who Rescues and liberates arose from his seat,
bared his right shoulder, knelt with his right knee on the ground, leaned
forward with his palms joined together, and said to the Buddha, "Greatly
virtuous World Honored One! During the Dharma Image Age, there will be living
beings afflicted with various diseases, emaciated front chronic illnesses,
unable to eat or drink, their throats parched and their lips dry. Such a being
sees darkness gathering all around him as the signs of death appear. While
lying in bed, surrounded by his weeping parents, relatives, and friends, he
sees the messengers of Yama leading his spirit before that king of justice.
Every sentient being has spirits that stay with him throughout his life. They
record his every deed, both good and evil, to present to Yama, the king of
justice. At that time, King Yama interrogates this person in order to tally his
karma and mete out judgement according to his good and evil deeds.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"At that time, if the sick person's
relatives and friends, on his behalf, can take refuge with the World Honored
One, Medicine Master Vaidurya Light Tathagata, and request members of the
Sangha to recite this Sutra, to light seven layers of lamp, and to hang up the
five colored banners for prolonging life, then it is possible for his spirit to
return. As if in a dream, the person will see everything very clearly himself.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"If his spirit returns after seven,
twenty-one, thirty five, or forty-nine days, he will feel as if awakened from a
dream and will remember the retributions that he underwent for his good and bad
karma. Having personally witnessed the retributions of his own karma, he will
never again do any evil, even if his very life is endangered. Therefore, good
men and women of pure faith should accept and uphold the name of Medicine
Master Vaidurya Light Tathagata and, according to their capability, worship and
make offerings to him."</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">At that time, Ananda asked the Bodhisattva
who Rescues and liberates, Good man, how should we worship and make offerings
to the World Honored One, Medicine Master Vaidurya Light Tathagata? And how
should we make the banners and lamps that prolong life?"</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">The Bodhisattva who Rescues and Liberates
said, "Greatly Virtuous One, if there is a sick person who wishes to be
freed from sickness and suffering, for his sake one should accept and uphold
the eight precepts for seven days and seven nights, and make offerings to the
Bhikshu Sangha of as many items of food, drink, and other necessities as are in
his power to give.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"During the six periods of the day and
night one should worship, practice the Way, and make offerings to the World
Honored One, Medicine Master Vaidurya Light Tathagata. Read and recite this
Sutra forty-nine times, light forty-nine lamps, and make seven images of that
Tathagata. In front of each image place seven lamps, each as large as a
cartwheel. These lamps must be kept burning continuously for forty-nine days.
Hang up five- colored banners that are forty-nine spans long. Liberate a
variety of living creatures, as many as forty-nine species. Then the sick one
will be able to surmount the danger and will not suffer an untimely death or be
held by evil ghosts.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"Furthermore, Ananda, in the case of
ksatriya princes who are due to be anointed on the crowns of their heads, at a
time when calamity arises, such as pestilence among the population, invasion by
foreign countries, rebellion within their territories, unusual changes in the
stars, a solar or lunar eclipse, unseasonal winds and rains, or prolonged
drought, those ksatriya princes should bring forth an attitude of kindness and
compassion toward all sentient beings and grant amnesty to all prisoners. They
should follow the above-mentioned methods to make offerings to that World
Honored One, Medicine Master Vaidurya Light Tathagata. Due to these good roots
and the power of that Tathagata's past vows, the country will be safe and peaceful,
the winds and rains will be timely, the crops will ripen, and all sentient
beings will be blissful and free of disease. Within this country there will be
no violence, nor any yaksas or other spirits that harms sentient beings, and
all evil omens will vanish.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"The ksatriya princes who are due to
be anointed on the crowns of their heads will enjoy longer lives and good
health, and they will be at ease and free from illness. Ananda, if the queens,
the princes, the ministers or court counselors, the ladies of the palace, the
provincial officials or the common people suffer from diseases or other
difficulties, they should also hang up five-colored spiritual banners, light
lamps and keep them burning, liberate living creatures, strew flowers of
various colors, and burn precious incense. Then those people will be cured of
their diseases and relieved of their difficulties. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">Then Ananda asked the Bodhisattva who
Rescues and Liberates, "Good man, how can a life that has come to an end
be prolonged?"</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">The Bodhisattva who Rescues and Liberates
answered, "Greatly Virtuous One, did you not hear the Tathagata say that
there are nine kinds of untimely death? That is why people are exhorted to make
life-prolonging banners and lamps and to cultivate all kinds of blessings.
Through such cultivation of blessings, they will be freed from suffering and
adversity for the rest of their lives.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">Ananda asked, "What are the nine kinds
of untimely death?"</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">The Bodhisattva who Rescues and liberates
said, "There may be living beings who, although not seriously ill have
neither medicine nor a doctor to treat them, or else they meet a doctor who
gives them the wrong medicine; consequently, they meet with an untimely death.
Some of them believe in worldly cults, whose deviant teachers frighten them
with false prophecies. Unable to set their minds at ease, they consult oracles
to find out what calamities are in store for them. In order to propitiate the
spirits, they kill various creatures. They pray to wang liang ghosts for aid
and protection. Although they wish to prolong their lives, their efforts are to
no avail. They deludedly hold to wrong beliefs and perverse views. Thus they
meet with an untimely death and fall into the hells, never to come out. This is
the first kind of untimely death.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"The second kind of untimely death is
to be executed at the hands of the law. The third kind is to hunt for sport, to
indulge in drinking and lust, or to become excessively dissipated, and then to
be waylaid by non-human beings that rob one's essence and energy. The fourth is
to be burned to death; the fifth is to drown; the sixth is to be devoured by
wild beasts; the seventh is to fall from a steep cliff; the eighth is to be
harmed by poison, voodoo, evil mantras, or corpse-raising ghosts; the ninth is
to die from hunger and thirst. These are the nine kinds of untimely deaths
generally spoken of by the Tathagata. There are also innumerable other kinds
which cannot all be spoken of here.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"Moreover, Ananda, King Yama keeps
track of the karmic records of all the inhabitants of the world. If there are
beings who are not filial to their parents, who commit the Five Rebellious
Acts, who revile the Triple Jewel, who destroy the laws of the country, or who
violate the precept of truthfulness, then Yama, the king of justice, examines
and punishes them according to the severity of their offenses. Therefore, I
encourage people to light lamps and make banners, to liberate beings and
cultivate blessings so that they can overcome suffering and peril and forestall
all disasters.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">At that time, twelve great yaksa generals
were present in the assembly. They were: General Kimbhiro, General Vajra,
General Mekhilo, General Antilo, General Anilo, General Santhilo, General
Indalo, General Payilo, General Mahalo, General Cidalo, General Caundhulo, and
General Vikalo.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">These twelve great Yaksa generals, each
with a retinue of seven thousand yaksas, simultaneously raised their voices and
addressed the Buddha, "World Honored One! Today, by relying on the
Buddha's awesome power, we are able to hear the name of the World Honored One,
Medicine Master Vaidurya Light Tathagata. As a result, we are no longer afraid
of the evil destinies. All of us are of one mind to take refuge with the
Buddha, the Dharma, and the Sangha to the end of our lives. We vow to support
all living beings and to benefit them, so that they may live in peace and
happiness. In whatever cities, villages, countries, or secluded forests this
Sutra circulates, or wherever people accept and uphold the name of Medicine Master
Vaidurya Light Tathagata and venerate and make offerings to him, we, together
with our retinues, will guard and protect them, deliver them from all distress,
and fulfill all their wishes. If a person wishes to dispel illnesses and
difficulties, he should read or recite this Sutra and tie a five-colored thread
into knots, forming the letters of our names. He should untie the knots when
his wishes have been fulfilled.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">At that time, the World Honored One praised
the great yaksa generals, saying, "Good indeed, good indeed, mighty yaksa
generals! All of you who want to repay the kindness of the World Honored One,
Medicine Master Vaidurya Light Tathagata, should always benefit beings and
bring peace and happiness to them in this way.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">Then Ananda said to the Buddha, "World
Honored One, what should we call this teaching? How should we uphold it?"</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">The Buddha told Ananda, "This teaching
is called, 'The Merit and Virtue of the Past Vows of Medicine Master Vaidurya
Light Tathagata.' It is also called 'Twelve Spiritual Generals' Vows to Use
Spiritual Mantras to Benefit Living Beings.' It is also called 'Eradicating All
Karmic Obstacles.' You should uphold it in this way.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">When the Bhagavan had finished speaking,
all the Bodhisattvas, Mahasattvas, great Hearers, kings, minister, Brahmans,
laypeople, gods, dragons, yaksas, gandharvas, asuras, garudas, kinnaras,
mahoragas, humans, and non-human beings, and all the great assembly, on hearing
what the Buddha had said, were greatly delighted. They received it with faith and
respectfully practiced it. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">(End of translation)</span></div>
<div class="MsoNormal">
<span lang="EN-US">(Translated into English by B.T.T.S.)</span></div>
</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-14163182579028191852014-02-27T22:54:00.000+08:002014-02-27T22:54:49.375+08:00The Sutra On Praise Of The Pure Land and Protection By Shakyamuni Buddha<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<i><span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">Translated on Imperial order in Chinese by Tripitaka
Master Hsuan-Tsang of Great T'ang Dynasty</span></span></i></div>
<div class="MsoNormal">
<span style="font-family: Arial, Helvetica, sans-serif;"><i><span lang="EN-US">Translated from Chin</span></i><i><span lang="EN-US">e</span></i><i><span lang="EN-US">se
by Hisao Inagaki<o:p></o:p></span></i></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[1] Thus have I
heard:<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">At one time the
Bhagavat was staying in Jeta Grove monastery in Anathapindada's Garden at
Shravasti, together with a large company of twelve hundred and fifty monks, who
were all venerable Sravakas and well-known great Arhats. They were headed by
eminent Sravakas, such as the Venerable Shariputra, Mahamaudgalyayana,
Mahakashyapa, and Aniruddha. He was also accompanied by innumerable
bodhisattvas, Mahasattvas, who were all dwelling in the Stage of
Non-retrogression and were adorned with immeasurable merits and virtues, headed
by great bodhisattvas, such as Bodhisattva Manjushri, Bodhisattva Ajita,
Bodhisattva Nityodyukta, and Bodhisattva Aniksipta-dhura. Also in the assembly
were a hundred thousand kotis of nayutas [of devas] headed by Shakra along with
the King of Mahabrahma Heaven, the Lord of Saha world, as well as the Four
Guardian Kings and others. Many demi-gods, innumerable heavenly and human
beings, asuras, and others assembled and took their seats to hear the Dharma.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[2] The Bhagavat
said to Shariputra: "Do you know that if you travel westward from here,
passing a hundred thousand kotis of nayutas of Buddha-lands, you come to the
land called 'Utmost Bliss,' where there is a Bhagavat named 'Amitayus' or
'Amitabha' with ten titles, including Tathágata, Arhat and Samyaksambuddha. He
is living there at this very moment, teaching the profound and wonderful Dharma
to sentient beings to give them supreme benefit and bliss.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: Arial, Helvetica, sans-serif;"><span lang="EN-US">[3] "Why,
Shariputra, is that land called 'Utmost Bliss'? Shariputra, beings in that land
suffer no afflictions and pain but experience only pure immeasurable joy and
happiness. For this reason, that land is called 'Utmost Bliss.'</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">"Again,
Shariputra, in the pure Buddha-land of Utmost Bliss there are seven rows of
jeweled balustrades, seven rows of jeweled tala-trees, and sevenfold jeweled
nets, which surround everywhere and are completely decorated with four jewels,
namely, gold, silver, beryl and crystal. Shariputra, that Buddha-land is full
of such glorious adornments of supreme qualities, which are most pleasing to
the mind. For this reason, that land is called 'Utmost Bliss.'<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: Arial, Helvetica, sans-serif;"><span lang="EN-US">"Again,
Shariputra, in the pure Buddha-land of Utmost Bliss here and there are many
seven-jeweled ponds filled with water of eight excellent qualities, namely, (1)
pure, (2) cool, (3) sweet-tasting, (4) soft, (5) moistening, (6) comforting,
(7) quenching thirst, hunger and many other needs, and (8) nourishing the
senses, increasing the activities of the four elements and producing superior
goodness. Sentient beings with a large stock of merits always enjoy using such
water. The bottom of these ponds is lined with gold sand, and from the four
sides of each pond rise stairs made of the four jewels, most pleasing to the
mind. Marvelous jeweled trees surrounding the ponds are evenly spaced, scented
with rich fragrance and decorated with the seven delightful jewels, namely,
gold, silver, beryl, crystal, rosy pearls, carnelian and sapphire.</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">"In the
ponds, at all times, lotuses of various colors as large as chariot-wheels are
in bloom. Blue flowers radiate blue light, brilliance and splendor; yellow ones
radiate yellow light, brilliance and splendor; red ones radiate red light,
brilliance and splendor; white ones radiate white light, brilliance and
splendor; four-colored ones radiate four-colored light, brilliance and
splendor. Shariputra, that Buddha-land is full of such glorious adornments of
supreme qualities, which are most pleasing to the mind. For this reason, that
land is called 'Utmost Bliss.'<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: Arial, Helvetica, sans-serif;"><span lang="EN-US">"Again,
Shariputra, in that pure Buddha-land of Utmost Bliss limitless exquisite music
is spontaneously played at all times. The sound is harmonious and most pleasant
to hear. When sentient beings hear its excellent sound, their evil passions are
completely removed, numerous good acts multiply, and they soon attain the
highest perfect Enlightenment. Shariputra, that Buddha-land is full of such
glorious adornments of supreme qualities, which are most pleasing to the mind.
For this reason, that land is called 'Utmost Bliss.'</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: Arial, Helvetica, sans-serif;"><span lang="EN-US">"Again,
Shariputra, the ground throughout that pure Buddha-land of Utmost Bliss is of
true gold. It is soft to the touch and refreshing, shining boundlessly and
adorned with rare jewels. Shariputra, that Buddha-land is full of such glorious
adornments of supreme qualities, which are most pleasing to the mind. For this
reason, that land is called 'Utmost Bliss.'</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: Arial, Helvetica, sans-serif;"><span lang="EN-US">"Again,
Shariputra, in that pure Buddha-land of Utmost Bliss, six times during the day
and night, various heavenly blossoms of rare beauty continuously rain down from
the sky. They are brilliant and refreshing, soft and variegated, pleasing to
the mind and the senses. They do not rouse greedy attachment, but increase
countless inconceivable merits in sentient beings. Six times during the day and
night, the beings in that land offer those blossoms to Amitayus in homage.
Every morning they take those heavenly blossoms and, in such a short time it
takes for a meal, fly to innumerable other lands to pay homage to a hundred,
thousand kotis of Buddhas. They offer to each Buddha a hundred thousand kotis
of such blossoms and return home to the <st1:place w:st="on"><st1:placename w:st="on">Pure</st1:placename> <st1:placetype w:st="on">Land</st1:placetype></st1:place>,
as if to enjoy leisure in a heavenly abode. Shariputra, that Buddha-land is
full of such glorious adornments of supreme qualities, which are most pleasing
to the mind. For this reason, that land is called 'Utmost Bliss.'</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">"Again,
Shariputra, in that pure Buddha-land of Utmost Bliss there are always many rare
species of beautiful birds of various colors, such as swans, geese, herons,
storks, cranes, peacocks, parrots, kalavinkas and jivamjivakas. Six times
during the day and night, those birds form a flock and sing with melodious and
delicate tones, producing diverse sounds to proclaim numerous wonderful
teachings, such as the [four] mindful acts, the [four] ways of stopping evils,
the [four] miraculous powers, the [five] roots of goodness, the [five] powers,
the [seven] factors of wisdom, and the [Eightfold] Noble Path. Having heard
their singing, the sentient beings in that land gain innumerable merits through
mindfulness of the Buddha, Dharma, and Sangha, and their bodies long retain the
perfume of virtue. Shariputra, do you think that the birds in that land belong
to the evil realm of animals? Do not hold such a view! The reason is that none
of the three evil realms, not even their names, exist in that Buddha's Pure
Land; how much less should there be real birds belonging to the realm of
animals born as retribution for evil karma? You should know that they are
manifestations created by Amitayus so that they can proclaim innumerable sounds
of the Dharma to give benefit and bliss to sentient beings. Shariputra, that
Buddha-land is full of such wonderful glorious adornments, which are most
pleasing to the mind. For this reason, that land is called 'Utmost Bliss.'<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">"Again,
Shariputra, in that pure Buddha-land of Utmost Bliss soft breezes always blow.
When they waft through the jeweled trees and jeweled nets, wonderful sounds are
produced. As if a hundred thousand kotis of celestial musical instruments were
playing together to produce exquisite sounds, when soft breezes which
constantly arise in that land waft through the jeweled trees and jeweled nets,
they produce various excellent sounds, which proclaim many teachings of the
Dharma. Having heard those sounds, sentient beings in that land give rise to
numerous meritorious acts, such as mindfulness of the Buddha, Dharma, and
Sangha. Shariputra, that Buddha-land is full of such glorious adornments of
supreme qualities, which are most pleasing to the mind. For this reason, that
land is called 'Utmost Bliss.'<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">"Shariputra,
in that pure Buddha-land of Utmost Bliss there are wonderful manifestations
such as those, which are innumerable and inconceivable. Even if a hundred
thousand kotis of nayutas of innumerable tongues should praise their excellent
qualities for a hundred thousand kotis of nayutas of kalpas, each tongue
producing immeasurable voices, they would not be able to praise them to the
full. For this reason, [that land] is called the <st1:place w:st="on"><st1:placetype w:st="on">Land</st1:placetype> of <st1:placename w:st="on">Utmost Bliss</st1:placename></st1:place>.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[4] "Again,
Shariputra, why is the Buddha of the pure Buddha-land of Utmost Bliss called
'Amitayus'? Because, Shariputra, the life-span of that Tathágata and all beings
living there last for immeasurable and innumerable great kalpas, the Tathágata
of that land is called 'Amitayus.' Shariputra, why is the Buddha also called
'Amitabha'? Shariputra, the Tathágata always emits boundless and innumerable
rays of glorious light, illuminating all the Buddha-lands of the ten directions
without hindrance, so as to display Buddhist activities. For this reason, the
Tathágata of that land is called 'Amitabha.' Shariputra, the <st1:place w:st="on"><st1:placename w:st="on">Pure</st1:placename> <st1:placetype w:st="on">Land</st1:placetype></st1:place>
of that Buddha is full of such glorious adornments, which are most pleasing to
the mind. For this reason, that land is called 'Utmost Bliss.'<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">"Again,
Shariputra, the Buddha Amitayus of that pure Buddha-land of Utmost Bliss always
has Sravaka disciples, all of them Arhats, who are possessed of various
excellent merits and whose number is unlimited and incalculable. Shariputra,
the <st1:place w:st="on"><st1:placename w:st="on">Pure</st1:placename> <st1:placetype w:st="on">Land</st1:placetype></st1:place> of that Buddha is full of such
glorious adornments, which are most pleasing to the mind. For this reason, that
land is called 'Utmost Bliss.'<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">"Again,
Shariputra, the Buddha Amitayus of that pure Buddha-land of Utmost Bliss always
has innumerable bodhisattva disciples, all of them in the Stage of Becoming a
Buddha after One More Life. They are possessed of various excellent merits, and
their number is unlimited and incalculable. Even if one praised their merits
for innumerable kalpas, one would not be able to praise them fully. Shariputra,
that Buddha-land is filled with such glorious adornments, which are most
pleasing to the mind. For this reason, that land is called 'Utmost Bliss.'<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[5] "Again,
Shariputra, sentient beings born in that land all dwell in the Stage of
Non-retrogression, and will not fall again into an evil realm, be born in a
border-land or in the state of debased people or mlecchas. They always enjoy
visiting pure lands of other Buddhas. With their excellent vows and practice
advancing and developing every moment, they will unfailingly realize the
highest, perfect Enlightenment. Shariputra, that Buddha-land is full of such
glorious merits, which are most pleasing to the mind. For this reason, that
land is called 'Utmost Bliss.'<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">"Again,
Shariputra, if sentient beings hear of the glorious manifestations of countless
merits in that pure Buddha-land of Amitayus, they should all awaken aspiration
to be born there. The reasons are: first, those born there will meet those
Great Beings adorned with such countless merits as mentioned above; second,
they will enjoy the pleasure of the Mahayana Dharma intrinsic to this pure
Buddha-land adorned with such innumerable merits; and third, with their own
immeasurable vows and practice advancing and developing every moment, they will
quickly realize the highest perfect Enlightenment. Shariputra, those who are to
be born in that Buddha-land do not have few but already countless and unlimited
merits, so such sentient beings can attain birth in the pure Buddha-land of
Utmost Bliss of the Buddha Amitayus.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">"Again,
Shariputra, if good men or women of pure faith, having heard Amitayus Buddha's
name of innumerable, boundless and inconceivable merits and also heard of the
glorious adornments of the Land of Utmost Bliss, concentrate their thoughts on
them with undistracted mind even for one day, two days, three, four, five, six
or seven days, then, at the hour of death, Amitayus, surrounded by innumerable
Sravaka disciples and bodhisattvas, will appear before those good men or women
and give them compassionate protection to keep their minds from falling into
confusion. Thus, after death, following the Buddha Amitayus and his retinue,
they will be born in his Pure Land of Utmost Bliss.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">"Shariputra,
as I perceive that such blissful benefits are matters of great importance, I
pronounce these words of truth: Good men and good women of pure faith who hear
Amitayus Buddha's name of inconceivable merits and also learn of the pure
Buddha-land of Utmost Bliss should all receive [the teaching] in faith, arouse
aspiration, practice the method as prescribed, and attain birth in that
Buddha-land.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[6]
"Shariputra, just as I praise the innumerable, unlimited and inconceivable
merits of the Buddha-land of Amitayus, so do the Buddhas of the eastern
direction as numerous as the sands of the Ganges, such as Aksobhya Tathágata,
Meru-dhvaja Tathágata, Mahameru Tathágata, Meru-prabhasa Tathágata, and
Manju-dhvaja Tathágata. While dwelling in their own pure lands of the east,
they extend their long, broad tongues and, encompassing with them the universe
of a thousand million worlds, pronounce these words of truth: Sentient beings
should all receive in faith this gate of the Dharma concerning praise of the
inconceivable merits of the Buddha-land and protection by all Buddhas.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[7] "Again, Shariputra,
there are in the southern direction Buddhas as numerous as the sands of the <st1:place w:st="on">Ganges</st1:place>, such as Candra-surya-pradipa Tathágata,
Yashah-prabha Tathágata, Maharci-skandha Tathágata, Meru-pradipa Tathágata and
Ananta-virya Tathágata. While dwelling in their own pure lands of the south,
they extend their long, broad tongues and, encompassing with them the universe
of a thousand million worlds, pronounce these words of truth: Sentient beings
should all receive in faith this gate of the Dharma concerning praise of the
inconceivable merits of the Buddha-land and protection by all Buddhas.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[8] "Again,
Shariputra, there are in the western direction Buddhas as numerous as the sands
of the Ganges, such as Amitayus Tathágata, Amita-skandha Tathágata, Amita-prabha
Tathágata, Amita-dhvaja Tathágata, Maheshvara Tathágata, Mahaprabha Tathagata,
Jvalana Tathágata, Maharatna-ketu Tathágata and Sphuta-rashmi Tathágata. While
dwelling in their own pure lands of the west, they extend their long, broad
tongues and, encompassing with them the universe of a thousand million worlds,
pronounce these words of truth: Sentient beings should all receive in faith
this gate of the Dharma concerning praise of the inconceivable merits of the
Buddha-land and protection by all Buddhas.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[9] "Again,
Shariputra, there are in the northern direction Buddhas as numerous as the
sands of the Ganges, such as Amita-prabha-vyuha-abhijna-buddhi Tathágata,
Mahaskandha Tathágata, Amita-divya-dundubhi-vaishvanara- nirghosa Tathágata,
Jaleni-prabha Tathágata and Salendra-raja Tathágata. While dwelling in their
own pure lands of the north, they extend their long, broad tongues and,
encompassing with them the universe of a thousand million worlds, pronounce
these words of truth: Sentient beings should all receive in faith this gate of
the Dharma concerning praise of the inconceivable merits of the Buddha-land and
protection by all Buddhas.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[10] "Again,
Shariputra, there are in the nadir Buddhas as numerous as the sands of the
Ganges, such as Sarva-saddharma-darshana-yukti-sada-jvalana-
rajottama-shri-prabha Tathágata, Simha Tathagata, Yashas Tathagata,
Yashah-prabhasa Tathágata, Dharma Tathágata, Saddharma Tathágata, Dharma-dhvaja
Tathágata, Guna-mitra Tathágata and Guna-nama Tathágata. While dwelling in their
own pure lands of the nadir, they extend their long, broad tongues and,
encompassing with them the universe of a thousand million worlds, pronounce
these words of truth: Sentient beings should all receive in faith this
Dharma-gate expounding praise of the inconceivable merits of the Buddha-land
and protection by all Buddhas.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[11] "Again,
Shariputra, there are in the zenith Buddhas as numerous as the sands of the <st1:place w:st="on">Ganges</st1:place>, such as Brahma-ghosa Tathágata, Naksatra-raja
Tathágata, Gandha-prabhasa Tathágata, Utpala-shri-kalpa Tathágata and
Sarvartha-darsha Tathágata. While dwelling in their own pure lands of the
zenith, they extend their long, broad tongues and, encompassing with them the
universe of a thousand million worlds, pronounce these words of truth: Sentient
beings should all receive in faith this gate of the Dharma concerning praise of
the inconceivable merits of the Buddha-land and protection by all Buddhas.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[12] "Again,
Shariputra, there are in the south-eastern direction Buddhas as numerous as the
sands of the <st1:place w:st="on">Ganges</st1:place>, such as
Uttama-vipula-megha-ghosa-raja Tathágata. While dwelling in their own pure
lands of the south-east, they extend their long, broad tongues and,
encompassing with them the universe of a thousand million worlds, pronounce
these words of truth: Sentient beings should all receive in faith this gate of
the Dharma concerning praise of the inconceivable merits of the Buddha-land and
protection by all Buddhas.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[13] "Again,
Shariputra, there are in the south-western direction Buddhas as numerous as the
sands of the <st1:place w:st="on">Ganges</st1:place>, such as
Uttama-surya-prabha-yasho-guna Tathágata. While dwelling in their own pure
lands of the south-west, they extend their long, broad tongues and,
encompassing with them the universe of a thousand million worlds, pronounce
these words of truth: Sentient beings should all receive in faith this gate of
the Dharma concerning praise of the inconceivable merits of the Buddha-land and
protection by all Buddhas.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[14] "Again,
Shariputra, there are in the north-western direction Buddhas as numerous as the
sands of the <st1:place w:st="on">Ganges</st1:place>, such as
Amita-guna-jvalanadhipati- prabhasa Tathágata. While dwelling in their own pure
lands of the north-west, they extend their long, broad tongues and,
encompassing with them the universe of a thousand million worlds, pronounce
these words of truth: Sentient beings should all receive in faith this gate of
the Dharma concerning praise of the inconceivable merits of the Buddha-land and
protection by all Buddhas.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[15] "Again,
Shariputra, there are in the north-eastern direction Buddhas as numerous as the
sands of the <st1:place w:st="on">Ganges</st1:place>, such as
Asamkhya-shata-sahasra-koti- nayuta-vipula-buddhi Tathágata. While dwelling in
their own pure lands of the north-east, they extend their long, broad tongues
and, encompassing with them the universe of a thousand million worlds,
pronounce these words of truth: Sentient beings should all receive in faith
this gate of the Dharma concerning praise of the inconceivable merits of the
Buddha-land and protection by all Buddhas.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: Arial, Helvetica, sans-serif;"><span lang="EN-US">[16]
"Shariputra, why is this sutra named 'the Dharma-gate expounding praise of
the inconceivable merits of the Buddha-land and protection by all Buddhas?
Shariputra, it is revealed in this sutra that the inconceivable merits of
Amitayus Buddha's Land of Utmost Bliss are praised and glorified and that all
Buddhas, Bhagavats, of the ten directions, while dwelling in their own lands,
display glorious and wonderful manifestations and pronounce words of truth,
urging sentient beings to receive this teaching in faith, in order to guide and
benefit them and give them peace and bliss. For this reason, this sutra is
called 'the gate of the Dharma concerning praise of the inconceivable merits of
the Buddha-land and protection by all Buddhas.'</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: Arial, Helvetica, sans-serif;"><span lang="EN-US">"Shariputra,
if good men or women, who have heard this sutra, now hear or will hear it, have
already awakened or will awaken deep faith, they are embraced by those Buddhas,
Bhagavats, dwelling in the ten directions, as numerous as ten times the number
of the sands of the Ganges. All who practice as prescribed will not regress but
will definitely attain the highest perfect Enlightenment and be born in the
Pure Land of Utmost Bliss of Amitayus. For this reason, Shariputra, all
sentient beings should receive in faith and understand well my words and the
words of the Buddhas, Bhagavats, of the ten directions, and should make great
efforts and diligently practice as prescribed. Do not allow any doubt to arise.</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">"Again,
Shariputra, if good men or women have already aspired or will aspire or now
aspire to the glorious adornments in the Pure Land of Utmost Bliss of Amitayus,
they will be definitely embraced by those Buddhas, Bhagavats, dwelling in the
ten directions, as numerous as the sands of the <st1:place w:st="on">Ganges</st1:place>,
even ten times that number. All who practice as prescribed will not regress but
will definitely attain the highest perfect Enlightenment and be born in the
Pure Land of Utmost Bliss of Amitayus. For this reason, Shariputra, good men
and women of pure faith should all believe deeply in Amitayus Buddha's Pure
Land of Utmost Bliss and aspire to be born there. Do not be indolent.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: Arial, Helvetica, sans-serif;"><span lang="EN-US">[17]
"Shariputra, just as I now praise and glorify the inconceivable merits of
Amitayus Buddha's Land of Utmost Bliss, all other Buddhas, Bhagavats, of the
ten directions likewise praise my boundless inconceivable merits, saying: 'How
marvelous it is that Shakyamuni, Shakya Dharma-King, Tathágata, Arhat,
Samyaksambuddha, Possessed of Wisdom and Practice, Sugata, Knower of the World,
the Unsurpassed, Tamer of Men, Teacher of Gods and Humans, Buddha and Bhagavat,
has appeared in this Saha world during the period of the five corruptions:
namely, those of time, sentient beings, passions, views and life-span, and
that, having attained the highest perfect Enlightenment, delivered this
teaching, most difficult for the world to accept, in order to guide and benefit
sentient beings and give them peace and bliss.'</span><span lang="EN-US"><o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">"Thus,
Shariputra, you should know that I have appeared in this Saha world of various
defilements during the period of the five corruptions and, having attained the
highest perfect Enlightenment, delivered this teaching, most difficult for the
world to accept, in order to guide and benefit sentient beings and give them
peace and bliss. This is indeed a rare and marvelous task, which is beyond
comprehension. "If, Shariputra, there are good men or women of pure faith
who, having heard this teaching, most difficult for the world to accept,
receive it in faith, uphold and expound it to others, and practice it as
prescribed, you should know that such people are extremely rare. In the past
they have planted roots of goodness in the presence of innumerable Buddhas.
After death they will surely be born in the Western Land of Utmost Bliss, where
they will enjoy various glorious adornments and the pleasure of Mahayana Dharma
embodied in the Buddha's <st1:place w:st="on"><st1:placename w:st="on">Pure</st1:placename>
<st1:placetype w:st="on">Land</st1:placetype></st1:place>. They can approach
Amitayus Buddha and make offerings to him six times during the day and night.
They can also fly to [the lands in] the ten directions to make offerings to
Buddhas, where they will hear the Dharma taught by them and will receive
assurances of their attainment of Buddhahood. Thus they will be able to perfect
quickly the merits and wisdom and realize the highest perfect
Enlightenment."<o:p></o:p></span></span></div>
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<br />
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">[18] When the
Bhagavat had delivered this sutra, all the great Sravakas, such as the
Venerable Shariputra, and Bodhisattvas, Mahasattvas, together with all beings,
including innumerable devas, humans and asuras, greatly rejoiced at the
Buddha's exposition and received it in faith.</span><span style="font-size: x-small;"><o:p></o:p></span></span></div>
</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-80501571779273352502014-02-25T23:42:00.000+08:002014-02-25T23:42:21.258+08:00The Discourse on The Ten Meritorious Deeds<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Arial, Helvetica, sans-serif;">(The Buddhabhasita Dasabhadra Karmamarga
Sutra)</span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> Thus
have I heard. At one time, Lord Buddha was staying in the palace of the Dragon
king of the Ocean together with 8,000 Mahabhiskus and 32,000 Bodhisattvas and Mahasattvas. On that occasion, Lord Buddha addressed the
king of dragons as follows :<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">“Different ways of thinking lead sentient
beings to different kinds of action which in turn subject them to rebirth in
different courses of existence (ie. As devas, human beings, assures,
inhabitants of the Hades, hungry devils, or animals). Now, dragon king, do you notice the variety
of forms, colours, and species in this congregation and in the sea ? Are they
not different from one another ?” <o:p></o:p></span></span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">“Now, all these variations are due to the
mind which is responsible for our bodily, oral, and mental acts of either
wholesome or unwholesome nature. As to
the mind itself, it is formless, ungraspable and unperceivable. It is nothing but a collection of phenomena,
transient and delusive by nature.
Categorically, things have no absolute existence of their own and there
is neither a ‘self’ nor concomitance of a ‘self’. In accordance with their karma (deeds),
things appear in various forms ; but positively, there is no creator at the
back of them. Hence all dharmas (things
or phenomena) are above speech and concept, and their very own nature is
phantom-like. Realising this, the wise
perform, as they ought to, wholesome deeds; and by doing so, they attain in
their birth skhandhas (aggregates), ayatanas (sphere of meeting or basis of
consciousness), and dhatus (elements) of noble nature, and they are pleasing to
the eye of those who look at them.”<o:p></o:p></span></span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">“Now, Dragon King, when you look at the
body of a Buddha begotten by hundred thousand kotis of meritorious and virtuous
deeds, you notice that every part of it is magnificient form. Its splendour
outshines that of the assembly ; and even if myriad kotis of Isvaras (gods)
were present, the light (from their bodies) would be overshadowed. Verily, those who gaze at the body of a
Tathagata will find themselves dazzled.<o:p></o:p></span></span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">“Again, please look at the Mahasattvas
present here. How elegant and pure are
their magnificent forms ! This is due
solely to the performance of good deeds. Again, look at the 8 species of devas,
dragons, etc. All of them are powerful
and influential beings, and their favorite birth is also due to the merit of
their good deeds.”<o:p></o:p></span></span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Now, in this big ocean we find all sentient
beings therein, large or small in size, have coarse and ugly bodies. This is due to the fact that they once
performed unwholesome bodily, verbal and mental acts out of all kinds of
thoughts from their own minds ; and accordingly each of them now reaps the
retribution of his own acts.”<o:p></o:p></span></span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, you should understand thoroughly
the law of cause and effect and as a rule of practice good deeds. Make this your constant study and practice
and make all sentient beings to do likewise.
You must have unshakable right view and must not fall back to the heresies
of eternalism and annihilationism.
Towards the Sangha (lit. the fields of merit), respect and make
offerings to them, and rejoice at their holiness. For doing so, you will
likewise be respected and supported by men and devas who make offering to you.”<o:p></o:p></span></span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, we should know this. There is
one way for the Bodhisattva to annihilate all sufferings of evil
existence. What is this one way ? It is
constantly, day and night, to remember and contemplate on meritorious dharmas
so that their impression becomes stronger and stronger in the mind and not the
least evil thought can have a chance to mingle therein. Such a practice will enable one to free
oneself from evil deeds, to complete the work of wholesome dharmas and to have
frequent opportunity to be in the presence of Buddhas, Bodhisattvas and other
holy persons (for their teaching).”<o:p></o:p></span></span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">“Now, why they are called wholesome dharmas
? Because they are fundamental religious
duties, by practicing which all men, devas, Arhats, Pratyeka Buddhas, and
Supremely Enlightened Buddhas attain their respective fruits. Therefore they are called wholesome
dharmas. These wholesome dharmas are the
10 wholesome deeds. What are they ? They
are : abstinence forever from killing, stealing, unchaste conduct, lying, slandering,
harsh language, frivolous talks, lust or covetousness, anger, and heretical
views.”<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, he who abstains from killing
will attain 10 means in warding off evil passions (Klesas). What are they ? They are : (1) he gives to
all sentient beings alike without fear (ie. Without caring his own welfare and
would sacrifice even his own limbs, (angaparicago), (2) great in his compassion
towards all sentient beings, (3) he gives up forever wrathful passions and
such-like habbits, (4) he is always free from illness, (5) he life is long, (6)
he is constantly protected by non-human beings, (7) he is never troubled by
nightmare, he sleeps and wakes happily (8) The entanglement of enmity is cut
off and all hatreds against him vanish themselves, (9) he is free from the care
of being born in an evil existence, (10) when he dies, he will go to the deva
world. Should this man turn his good
merits (punyaparinamana) towards the cause of supreme perfect enlightenment (Anutara Samyak Sambodhi), he will attain in
his future Buddhahood the Buddha attribute which enables him to determine the
span of his life by free will.”<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, let us now turn to the next
item. He who abstains from stealing will
gain ten advantages which will preserve his faith in the Dharma. What are these
ten ? They are : (1) he amasses a great fortune which cannot be scattered away
neither by the government, nor by robbers, nor by spendthrift sons, (2) he is
thought well of by a great number of people, (3) no one bullies him or does him
an injustice, (4) he is praised everywhere (lit. in ten quarters), (5) he is
free from the care of being injured maliciously (by others), (6) his good name
spreads, (7) he has no fear in the public, (8) he lacks not of wealth,
longevity, health, comfort, and oratory, (9) he is always in a charitable mood,
(10) he will go to the deva world upon his death. Should he turn his good merits towards the
cause of Anutara Samyak Sambodhi, he will attain in his future Buddhahood the
great Bodhi Wisdom of Purity.”<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, let us turn to the next. He who
abstains from unchaste conduct will attain 4 qualities, the possessing of which
is commended by the wise. What are they
? They are : (1) all his sense organs are in good condition, (2) he is always
away from tumult and excitement, (3) he is praised and adored by the whole
world, (4) his wife is incorruptible.
Should he turn his good merits towards the cause of Anutara Samyak
Sambodhi, he will gain in his future Buddhahood the Tathagata special physical
characteristic of concealment (of his private part like that of a horse).”<o:p></o:p></span></span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, let us turn to the next. He who
abstains from lying will attain 8 qualities, the possessing of which is
commended by the devas. What are they ?
(1) his mouth is always pure and
fragrant as the Utpala flower (Blue lotus), (2) he commands the confidence and
the obedience of all worlds, (3) what he says becomes proof and he himself is
held in esteem by devas and men, (4) he is in the habit of giving comforts to
all sentient beings by kind words, (5) he gets refined pleasure and his speech,
action, and thought are all pure, (6) he makes no blunder in speaking and his
mind is always joyful, (7) his words carry weight and are respected and obeyed
by devas and men, (8) his wisdom is extraordinary and inferior to none. Should he turn his good merits towards the
cause of Anutara Samyak Sambodhi, he will gain in his future Buddhahood the
Buddha attribute of truthful speech.<o:p></o:p></span></span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, let us turn to the next. If a man abstains from slandering, he will
attain 5 incorruptible qualities. What are they ? They are : (1) incorruptive
body, for no one can harm him, (2) incorruptive family, because no one can
break them up, (3) incorruptive confidence, because this is the natural consequence
of the very act (non-slandering) itself, (4) incorruptive spiritual work,
because it is done on a solid base, (5)
incorruptive learned friends or teachers, because he does not mislead
people. Should he turn his good merits towards the cause of Anutara Samyak
Sambodhi, he will be attended by a train of noble disciples in his future
Buddhahood and no devils (<st1:city w:st="on"><st1:place w:st="on">Maras</st1:place></st1:city>) or heretics can
spoil his work.”<o:p></o:p></span></span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, let us turn to the next. If a man abstains from harsh language, he
will accomplish 8 pure deeds. What are
they ? They are : (1) his speech is free from error, (2) all that he says are
profitable, (3) his words agree with reasoning, (4) his speech is fine and
witty, (5) his speech is comprehensible, (6) his words are trustworthy, (7) his
words are above criticism, and (8) his words are pleasing and enjoyable. Should
he turn his good merits towards the cause of Anutara Samyak Sambodhi, he will
attain all the characteristics of the Brahma (pure) voice of a Tathagata in his
future Buddhahood.”<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, let us turn to the next. If a man abstains from frivolous talks, he
will succeed in getting 3 kinds of certainty. What are they ? They are : (1) he
is bound to be beloved by the wise, (2)
he is certainly able to answer questions wisely and according to reality, (3)
His authority and virtue are certainly superior to those of devas and men and
he himself is free from falsehood.
Should he turn his good merits towards the cause of Anutara Samyak
Sambodhi, he will attain in his future Buddhahood the Buddha attribute of
prediction (ie. Foretelling that so and so will become a Buddha at such and
such a time), and all such predictions made are never given in vain.”<o:p></o:p></span></span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, let us turn to the next. If a man frees himself from covetousness, he
will gain 5 kinds of freedom. What are they ? They are : (1) freedom in bodily,
oral and mental acts, for his sense organs are all perfect, (2) freedom in
money and property matters, for neither his enemies nor thieves can rob him,
(3) freedom in felicitous enjoyment, for all that he wants to get he can always
have, (4) freedom like that enjoyed by the king, for people offer him (as they
do to their king) all kinds of valuables, rare and exquisite things, (5) what
he gets is hundred times better than what he expects, for in his previous lives
he was never mean or jealous. Should he
turn his good merits towards the cause of Anutara Samyak Sambodhi, in his
future Buddhahood he will be highly adored by the inhabitants of the 3 planes
(Kama, Rupa, and Arupa) and all of them will respectfully make offerings to
him.”<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, let us turn to the next. If a man frees himself from anger, he will
get 8 kinds of joyful and pleasing mental states. What are they ? They are :
(1) his mind is free from desires to injure others, (2) his mind is free from
anger, (3) his mind is free from desires to argue, (4) his mind is affable and
straightforward, (5) his mind is as compassionate as the saints (Ariyans), (6)
his mind is always turned towards objects which will benefit, and give comfort
to, all sentient beings, (7) his body and physical feature are dignified and
elegant, commanding the respect of all, (8) he will soon be born in the Brahma
world on account of his kindness and tolerating spirit. Should he turn his good
merits towards the cause of Anutara Samyak Sambodhi, he will attain in his future Buddhahood the Buddha-mind which is
free from impediment (ie. Omniscient) and people will never be tired in looking
at him.”<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, let us turn to the next. If a man frees himself from heretical views,
he will gain 10 kind of merits. What are
they ? They are : (1) he gets true happiness beneficial to his mind, he gets
genuinely good companion, (2) he has firm faith in the law of cause and effect
and abstains from doing evil even at the cost of his life, (3) he takes refuge
in the Buddha and not in devas or others, (4) his mind is affable and
straightforward and his views are right, and he is free forever from doubtful
speculations, good or evil, (5) he will never born in an evil existence, but
born either as a man or as a deva, (6) his blessing and wisdom are infinite and
they increase themselves at every turn, (7) he departs forever from the wrong
path and treads only the Noble (Ariyan) Way, (8) the heretical view that there
is a self within the body never arises in his mind and he gives up all evil
deeds, (9) the view he holds is free from errors, (10) calamities will not
befall him. Should he turn his good merits towards the cause of Anutara Samyak
Sambodhi, he will realize in his future
Buddhahood all the doctrines of the Buddha and attain supernormal powers which
will give him perfect freedom.”<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “The
Buddha further spoke to the Dragon king on that occasion as follows :<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">“If a Bodhisattva, in carrying out these
meritorious deeds when treading the holy path , abstains from killing and at
the same time practices giving ; he will be always rich in wealth which no one
can rob him, will live long, will not die prematurely, and will not be injured
by enemies or robbers.”<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Because a Bodhisattva never takes anything
which is not given to him and at the same time he gives alms, he is always rich
in wealth which no one can rob him, he is incomparable, and he is able to
collect all Buddha-Dharmas (Tripitakas).”<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Because he abstains from impure acts and also
gives away charity, he is always rich in wealth which no one can rob him, the
members of his family are chaste and obedient and no one can stare at his
mother, wife and daughter with lustful desire.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Because he abstains from untrue words and
also gives alms, he is always rich in wealth which no one can rob him, the
members of his family are in good terms with one another, they enjoy the
pleasure of having common objects in view, and they never quarrel with one another.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Because he abstains from using harsh or
coarse word and at the same time practices the giving of alms, he is always
rich in wealth which no one can rob him, people gladly accept him as their
teacher in all preaching assemblies, and his words are accepted without
challenge.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Because he abstains from meaningless talks
and at the same time practices giving, he is rich in wealth which no one can
rob him, his words are never uttered in vain but accepted with due respect by
everyone, and he is skilful in using expedient means (Upaya) to clear up
doubtful points.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Because his mind is free from greediness and
at the same time he gives away alms, he is rich in wealth which no one an rob
him, he is ready to give all that he has to benefit others, he is firm in faith
and strong in intellect, and he has great energy and authority.” <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Because his mind if free from hatred and he
also practices alms-giving, he is rich in wealth which no one can rob him, he
can quickly attain by his own efforts a mind which is free from impediment, his
sense organs are fine and well-shaped, and he is pleasing to and respected by
those who see him.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">“Because his mind is free from heretical
views and at the same time he practices alms-giving, he is rich in wealth which
no one can rob him, he is always born in a family, the members of which hold
right views, respect the Dharma and have faith in them, he will see Buddha, he
hears the Dharma and makes offerings to the Sangha, and he never forgets or
loses the Bodhi mind (Bodhicitta).”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Such are the great benefits accruing to a
great being (Mahasattva) who, in performing the 10 meritorious deeds during the
course of his Bodhisattva career, adorns
his good work by means of the merits of alms-giving.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, I am going to summarise the
above. Who so practices the 10 meritorious deeds and adorns his good work by
observing the precepts (Silas) will get the meaning and benefit of the whole
system of the Dharma and his great vows will be fulfilled. Who so adorns (the practice of) the 10
meritorious deeds with the virtue of patience and tolerance (Ksanti) will get
the perfect voice of the Buddha (which is understandable to all beings), and
his physical parts will all be in good form.
Who so adorns the 10 meritorious deeds with zeal and earnestness will be
able to conquer devils (<st1:city w:st="on"><st1:place w:st="on">Maras</st1:place></st1:city>) and enemies, and will gain an insight
into the Tripitaka. Who so adorns 10
meritorious deeds with Samadhi will feel repentance, gain mindfulness, wisdom and serenity. Who so adorns the 10 meritorious deeds with
Wisdom (Prajna) will be able to give up all errorneous views arising from
discrimination.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">“Who so adorns the 10 meritorious deeds
with loving kindness will have no evil thoughts against others arising in
him. Who so adorns the 10 meritorious
deeds with compassion will have pity on all sentient beings and will never get
tired of them. Who so adorns the 10
meritorious deeds with sympathetic joy will never be jealous of others when
they practice virtue. Who so adorns the
10 meritorious deeds with equanimity will be free from likes and dislikes in
favourable and unfavourable circumstances respectively.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Who
so adorns the 10 meritorious deeds with the 4 ways of rendering assistance to
others (ie. Giving, loving speech, beneficial conduct and cooperation)
will be always zealous in uplifting and
teaching all sentient beings. Who so
adorns the 10 meritorious deeds with mindfulness will be skilful in the practice
of the contemplation of the 4 foundations of mindfulness (ie. Mindfulness to
joy, feeling, thought, and phenomena). Who so adorns the 10 meritorious deeds
with diligence will be able to give up forever all evil acts and to accomplish
all good deeds.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> ‘Who
so adorns the 10 meritorious deeds with supernatural power his body and mind
will always be in serenity and in a happy mood. Who so adorns the 10
meritorious deeds with the 5 spiritual faculties (faith, energy, mindfulness,
concentration, and insight) will be firm in faith, diligent, free from sloth,
never under delusion, calm and in fine spirit, and never contaminated by moral
defilement (Klesa). Who so adorns the 10
meritorious deeds with 5 powers (Powers to strengthen the 5 abovesaid spiritual
faculties), all hatreds against him vanish and no one can harm him. Who so adorns the 10 meritorious deeds with
the 7 factors of enlightenment (mindfulness, study of doctrines, energy, zest,
serenity, concentration, and equanimity) will be skilful in understanding the
nature of all phenomena.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;">“Who so adorns the 10 meritorious deeds with
the 8-fold Noble Path (Right views, right thoughts, right speech, right
actions, right living, right exertion, right recollection, and right
meditation) will be able to free himself from all bondages (that tie him to the
world) and moral defilement. Who so adorns the 10 meritorious deeds with
insight will know the nature of all things as they really are. Who so adorns
the 10 meritorious deeds with expedient means to sentient beings to
enlightenment (Upaya) will gain quickly and completely the happiness of the
conditioned (Samkrta) and unconditioned (Asamkrta) Dharmas.” <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, we should know that these 10
meritorious deeds will lead us to master completely the Dharmas including the
attainment of the 10 Balas (Forces belonging to a Buddha), the 4 Fearlessness
(Fearless because of Supreme Perfect Enlightenment, fearless for freeing from
all taints, fearless in preaching the factors that bind beings to birth and
death, and fearless in preaching the way leading to emancipation) and the 18
independent states that distinguish a Buddha from others (Avenika
Dharmas). Therefore all of you should
practice them diligently.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> “Dragon king, let me give an
illustration. As all towns, districts
and villages have their foundation on the ground, and as all herbs, grass,
flower, wood and forest are grown from the earth ; similarly, all men and devas
maintain their footing upon these 10 meritorious ways which form the principal
base of all merits and upon which, all fruits of Arhatship ; and Pratyekaship
are to be attained and the whole path of a Bodhisattva and the whole system of
the Buddha Dharma are to be accomplished.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US"><span style="font-family: Arial, Helvetica, sans-serif;"> Lord
Buddha having thus spoken, Dragon king, all the Bhikshus, and the whole realm
of devas, men, asuras and others who were in the assembly received with great
joy his teaching and put it into practice.</span></span></div>
</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-78105340909705912082014-01-14T16:50:00.000+08:002014-01-14T16:50:53.538+08:00The Sutra on the Production of Buddha Images<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<i><span lang="EN-US">(Furd
Siud Tzoc Furd Ying Tzerng Ging)<o:p></o:p></span></i></div>
<div class="MsoNormal">
<i><span lang="EN-US">(Taisho
Tripitaka 692)<o:p></o:p></span></i></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">The Buddha arrived in Yim-Wai nation, where
there was a grove belonging to Kausika. At that time the king, named Udayana,
was fourteen years old. When he heard the Buddha's arrival, the king ordered
his ministers and attendants to prepare his carriage. The king then went to
welcome the Buddha. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">Seeing the Buddha from a distance the
king's heart leapt with joy. The king immediately alighted from his carriage
and proceeded on foot, taking leave of his ministers, attendants, and those who
carry his parasol. The king then greeted the Buddha, touching his forehead to
the Buddha's feet and circling him three times. Then, kneeling with palms
joined respectfully together, he addressed the Buddha saying: "In the
heavens above and in the regions beneath heavens, there are no one who compare
to the Buddha. The face, eyes, and body of the Buddha now shine forth
magnificently, and I never weary for a moment of gazing upon the Buddha. The
Buddha is the teacher of all those in the heavens above and in the regions
beneath heavens. The Buddha's compassionate heart cares for countless living
beings."</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">The Buddha, remaining silent, did not
respond.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">The king addressed the Buddha further
saying: "When people perform virtuous acts they gain good fortune, but
where does this lead them? I dread no longer being able to look upon the Buddha
after the Buddha gone. I want to produce an image of the Buddha to venerate and
bequeath to later generations. What sorts of good fortune will I obtain
thereby? I ask the Buddha take compassion upon me and explain this matter, as I
earnestly desire to understand."</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">The Buddha said: "Young king, your
question is excellent indeed. Listen to what I say, and having heard it, take
it to heart." The king said: "Yes, I am ready to receive this
teaching." </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">The Buddha said to the king: I will teach
you of the good fortune to be gained by one who produces an image of the
Buddha." The king said: "I am grateful."</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">The Buddha said: "A person of this
world who produces an image of the Buddha will, in a later life, have clear
eyes and a handsome appearance; his body, hands, and feet will always be
excellent. One born in heaven will also be exceptional among the gods in his
purity, with exquisite eyes and countenance. Such is the fortune obtained by
one who produce an image of the Buddha."</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"The place in which one who produces
an image of the Buddha is born is devoid of defilement; the bodies of those
born there are flawless. After death he will attain birth in the seventh Brahma
heaven. Moreover, surpassing all the other gods, his handsome appearance and
beauty will be without peer, and he will be honored by all the gods. Such is
the fortune obtained by one who produces an image of the Buddha."</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"One who produces an image of Buddha
will be born to a noble family, with resources far surpassing those of people
in this world. He will not be born a child to a poor or destitute family in a
later life. Such is the fortune obtained by one who produces an image of the
Buddha."</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"The body of one who produces an image
of the Buddha will, in a later life, always be the color of the purest gold,
handsome without peer.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"One who produces an image of the
Buddha will most certainly be born to a wealthy family, with money and precious
jewels beyond reckoning. He will always be loved by his parents, siblings, and
relative. Such is the fortune obtained by one who produces an image of the
Buddha.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"If a person who produces an image of
the Buddha will be born in Jambudvipa in his later lives, he will often be born
in the families of emperors or princes, or born a child to a family of great
virtue. Such is the fortune obtained by one who produces an image of the
Buddha.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"One who produces an image of the
Buddha will, in a later life, become an emperor. He will be the most honored
and celebrated among all the monarchs, the one in whom all other monarchs take
refuge and pay homage. Such is the fortune obtained by one who produces an image
of the Buddha. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"One who produces an image of the
Buddha will, in a later life, become a wheel-turning king, able to ascend to
Heaven and return at will. He will accomplish whatever he sets out to do. Such
is the fortune obtained by one who produces an image of the Buddha. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"One who produces an image of the
Buddha will, in a later life, be born in the seventh Brahma Heaven. His live
will span one kalpa and his wisdom will be without equal. One who produces an
image of the Buddha will never again be born in any of the evil paths(*) after
death. He will always guard his chastity, and his thoughts will always be on
his desire to follow the Buddhist path. Such is the fortune obtained by one who
produces an image of the Buddha.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">(* evil paths: such as becoming an animal,
hungry ghost, or hell being)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"One who produces an image of the
Buddha will, in a later life, always honor the Buddha and revere the
scriptures. He will continually make offerings to the relics of the Buddha of
variegated silk, fine flowers, exquisite incense, lamps, and all the precious
jewels, and rare objects of the world. Afterwards for innumerable kalpas he
will gain the path to Nirvana. Those who aspire to present precious jewel to
the Buddha are not common men; they have all practiced the Buddhist path in
previous lives. Such is the fortune obtained by one who produces an image of
the Buddha.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"One who produces an image of Buddha
will, in later life, attain such wealth that there never will come a time when
it will be exhausted; nor such wealth be calculated. It is, perhaps, possible
to measure the water in all the rivers and oceans of the four quarters by
measuring it out by the gallon. But the wealth attained by one who produces an
image of the Buddha exceed the amount of water in the rivers and oceans of the
four quarters by a factor of ten. In his future life he will be honored an
protected by all. One produces an image of the Buddha can likened to one who,
during a downpour, has a fine shelter -- he has nothing to fear.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">"One who produces an image of the
Buddha will, after death, never again be born in one of the evil paths, be it
hell, the animal realm, or the realm of hungry ghosts. One who sees an image of
the Buddha and, with a pious heart, joins palms together and takes refuge in the
Buddha's stupa or his relics, will not, at death, reenter the realms of hell,
animals, or hungry ghosts for one hundred kalpas. Rather, at death he will be
born in heaven, and, when his long life in heaven is complete, he will once
again descend into the world as the child of a wealthy family, with
immeasurable precious jewels and rare objects. Afterward he will certainly
attain the path of Buddhist Nirvana."</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">The Buddha told the king: "To produce
an image of Buddha is a worthy deed, and good fortune obtained thereby is,
without exaggeration, such as I have explained." The king was pleased and
bowed before the Buddha, touching his forehead to the Buddha's feet. The king
and all his ministers then bowed to the Buddha and took their leave. At the end
of their long lives they were all reborn in the world of Amitabha Buddha.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">(Revised Based on Robert H. Sharf's
translation)</span></div>
<br />
<div class="MsoNormal">
<br /></div>
</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-14303719795195903302012-06-09T19:42:00.000+08:002012-06-09T19:42:23.066+08:00Kalama Sutta<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<div class="MsoNormal" style="text-align: center;">
(Anguttara Nikaya III, 65) </div>
<div class="MsoNormal" style="text-align: center;">
<br /></div>
<div class="MsoNormal" style="text-align: center;">
The Instruction to the Kalamas</div>
<div class="MsoNormal" style="text-align: center;">
Translated from the Pali </div>
<div class="MsoNormal" style="text-align: center;">
by Soma Thera </div>
<div class="MsoNormal" style="text-align: center;">
<br /></div>
<div class="MsoNormal" style="text-align: center;">
(The Kalamas of
Kesaputta go to see the Buddha)</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
1. I heard thus. Once
the Blessed One, while wandering in the Kosala </div>
<div class="MsoNormal" style="text-align: center;">
country with a
large community of bhikkhus, entered a town of the </div>
<div class="MsoNormal" style="text-align: center;">
Kalama people
called Kesaputta. The Kalamas who were inhabitants </div>
<div class="MsoNormal" style="text-align: center;">
of
Kesaputta: "Reverend Gotama, the monk, the son of the Sakyans,</div>
<div class="MsoNormal" style="text-align: center;">
has,
while wandering in the Kosala country, entered Kesaputta. The </div>
<div class="MsoNormal" style="text-align: center;">
good
repute of the Reverend Gotama has been spread</div>
<div class="MsoNormal" style="text-align: center;">
in this way: Indeed,
the Blessed One is thus consummate, fully</div>
<div class="MsoNormal" style="text-align: center;">
enlightened, endowed
with knowledge and practice, sublime, knower</div>
<div class="MsoNormal" style="text-align: center;">
of the worlds,
peerless, guide of tamable men, teacher of divine</div>
<div class="MsoNormal" style="text-align: center;">
and human beings,
which he by himself has through direct knowledge</div>
<div class="MsoNormal" style="text-align: center;">
understood clearly.
He set forth the Dhamma, good in the</div>
<div class="MsoNormal" style="text-align: center;">
beginning, good in
the middle, good in the end, possessed of</div>
<div class="MsoNormal" style="text-align: center;">
meaning and the
letter, and complete in everything; and he</div>
<div class="MsoNormal" style="text-align: center;">
proclaims the holy
life that is perfectly pure. Seeing such</div>
<div class="MsoNormal" style="text-align: center;">
consummate ones is
good indeed."</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
2. Then the Kalamas
who were inhabitants of Kesaputta went to</div>
<div class="MsoNormal" style="text-align: center;">
where the Blessed One
was. On arriving there some paid homage to</div>
<div class="MsoNormal" style="text-align: center;">
him and sat down on one
side; some exchanged greetings with him</div>
<div class="MsoNormal" style="text-align: center;">
and after the ending
of cordial memorable talk, sat down on one</div>
<div class="MsoNormal" style="text-align: center;">
side; some saluted
him raising their joined palms and sat down on</div>
<div class="MsoNormal" style="text-align: center;">
one side; some
announced their name and family and sat down on one</div>
<div class="MsoNormal" style="text-align: center;">
side; some without
speaking, sat down on one side.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
(The Kalamas of
Kesaputta ask for guidance from the Buddha)</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
3. The Kalamas who
were inhabitants of Kesaputta sitting on one</div>
<div class="MsoNormal" style="text-align: center;">
side said to the
Blessed One: "There are some monks and brahmins,</div>
<div class="MsoNormal" style="text-align: center;">
venerable sir, who
visit Kesaputta. They expound and explain only</div>
<div class="MsoNormal" style="text-align: center;">
their own doctrines;
the doctrines of others they despise, revile,</div>
<div class="MsoNormal" style="text-align: center;">
and pull to pieces.
Some other monks and brahmins too, venerable</div>
<div class="MsoNormal" style="text-align: center;">
sir, come to
Kesaputta. They also expound and explain only their</div>
<div class="MsoNormal" style="text-align: center;">
own doctrines; the
doctrines of others they despise, revile, and</div>
<div class="MsoNormal" style="text-align: center;">
pull to pieces.
Venerable sir, there is doubt, there is</div>
<div class="MsoNormal" style="text-align: center;">
uncertainty in us
concerning them. Which of these reverend monks</div>
<div class="MsoNormal" style="text-align: center;">
and brahmins spoke
the truth and which falsehood?"</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
(The criterion for
rejection)</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
4. "It is proper
for you, Kalamas, to doubt, to be uncertain;</div>
<div class="MsoNormal" style="text-align: center;">
uncertainty has
arisen in you about what is doubtful. Come,</div>
<div class="MsoNormal" style="text-align: center;">
Kalamas. Do not go
upon what has been acquired by repeated</div>
<div class="MsoNormal" style="text-align: center;">
hearing; nor upon
tradition; nor upon rumor; nor upon what is in a</div>
<div class="MsoNormal" style="text-align: center;">
scripture; nor upon
surmise; nor upon an axiom; nor upon specious</div>
<div class="MsoNormal" style="text-align: center;">
reasoning; nor upon a
bias towards a notion that has been pondered</div>
<div class="MsoNormal" style="text-align: center;">
over; nor upon
another's seeming ability; nor upon the</div>
<div class="MsoNormal" style="text-align: center;">
consideration, 'The
monk is our teacher.' Kalamas, when you</div>
<div class="MsoNormal" style="text-align: center;">
yourselves know:
'These things are bad; these things are blamable;</div>
<div class="MsoNormal" style="text-align: center;">
these things are
censured by the wise; undertaken and observed,</div>
<div class="MsoNormal" style="text-align: center;">
these things lead to
harm and ill,' abandon them.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
(Greed, hate, and
delusion)</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
5. "What do you
think, Kalamas? Does greed appear in a man for his</div>
<div class="MsoNormal" style="text-align: center;">
benefit or
harm?" -- "For his harm, venerable sir." -- "Kalamas,</div>
<div class="MsoNormal" style="text-align: center;">
being given to greed,
and being overwhelmed and vanquished</div>
<div class="MsoNormal" style="text-align: center;">
mentally by greed,
this man takes life, steals, commits adultery,</div>
<div class="MsoNormal" style="text-align: center;">
and tells lies; he
prompts another too, to do likewise. Will that</div>
<div class="MsoNormal" style="text-align: center;">
be long for his harm
and ill?" -- "Yes, venerable sir."</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
6. "What do you
think, Kalamas? Does hate appear in a man for his</div>
<div class="MsoNormal" style="text-align: center;">
benefit or
harm?" -- "For his harm, venerable sir." -- "Kalamas,</div>
<div class="MsoNormal" style="text-align: center;">
being given to hate,
and being overwhelmed and vanquished mentally</div>
<div class="MsoNormal" style="text-align: center;">
by hate, this man
takes life, steals, commits adultery, and tells</div>
<div class="MsoNormal" style="text-align: center;">
lies; he prompts
another too, to do likewise. Will that be long</div>
<div class="MsoNormal" style="text-align: center;">
for his harm and
ill?" -- "Yes, venerable sir."</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
7. "What do you
think, Kalamas? Does delusion appear in a man for</div>
<div class="MsoNormal" style="text-align: center;">
his benefit or
harm?" -- "For his harm, venerable sir." --</div>
<div class="MsoNormal" style="text-align: center;">
"Kalamas, being
given to delusion, and being overwhelmed and</div>
<div class="MsoNormal" style="text-align: center;">
vanquished mentally
by delusion, this man takes life, steals,</div>
<div class="MsoNormal" style="text-align: center;">
commits adultery, and
tells lies; he prompts another too, to do</div>
<div class="MsoNormal" style="text-align: center;">
likewise. Will that
be long for his harm and ill?" -- "Yes,</div>
<div class="MsoNormal" style="text-align: center;">
venerable sir."</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
8. "What do you
think, Kalamas? Are these things good or bad?" --</div>
<div class="MsoNormal" style="text-align: center;">
"Bad, venerable
sir" -- "Blamable or not blamable?" -- "Blamable,</div>
<div class="MsoNormal" style="text-align: center;">
venerable sir."
-- "Censured or praised by the wise?" --</div>
<div class="MsoNormal" style="text-align: center;">
"Censured,
venerable sir." -- "Undertaken and observed, do these</div>
<div class="MsoNormal" style="text-align: center;">
things lead to harm
and ill, or not? Or how does it strike you?"</div>
<div class="MsoNormal" style="text-align: center;">
-- "Undertaken
and observed, these things lead to harm and ill.</div>
<div class="MsoNormal" style="text-align: center;">
Thus it strikes us
here."</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
9. "Therefore,
did we say, Kalamas, what was said thus, 'Come</div>
<div class="MsoNormal" style="text-align: center;">
Kalamas. Do not go
upon what has been acquired by repeated</div>
<div class="MsoNormal" style="text-align: center;">
hearing; nor upon
tradition; nor upon rumor; nor upon what is in a</div>
<div class="MsoNormal" style="text-align: center;">
scripture; nor upon surmise;
nor upon an axiom; nor upon specious</div>
<div class="MsoNormal" style="text-align: center;">
reasoning; nor upon a
bias towards a notion that has been pondered</div>
<div class="MsoNormal" style="text-align: center;">
over; nor upon
another's seeming ability; nor upon the</div>
<div class="MsoNormal" style="text-align: center;">
consideration,
"The monk is our teacher." Kalamas, when you</div>
<div class="MsoNormal" style="text-align: center;">
yourselves know:
"These things are bad; these things are blamable;</div>
<div class="MsoNormal" style="text-align: center;">
these things are
censured by the wise; undertaken and observed,</div>
<div class="MsoNormal" style="text-align: center;">
these things lead to
harm and ill," abandon them.'</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
(The criterion for
acceptance)</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
10. "Come,
Kalamas. Do not go upon what has been acquired by</div>
<div class="MsoNormal" style="text-align: center;">
repeated hearing; nor
upon tradition; nor upon rumor; nor upon</div>
<div class="MsoNormal" style="text-align: center;">
what is in a
scripture; nor upon surmise; nor upon an axiom; nor</div>
<div class="MsoNormal" style="text-align: center;">
upon specious
reasoning; nor upon a bias towards a notion that has</div>
<div class="MsoNormal" style="text-align: center;">
been pondered over;
nor upon another's seeming ability; nor upon</div>
<div class="MsoNormal" style="text-align: center;">
the consideration,
'The monk is our teacher.' Kalamas, when you</div>
<div class="MsoNormal" style="text-align: center;">
yourselves know:
'These things are good; these things are not</div>
<div class="MsoNormal" style="text-align: center;">
blamable; these
things are praised by the wise; undertaken and</div>
<div class="MsoNormal" style="text-align: center;">
observed, these
things lead to benefit and happiness,' enter on</div>
<div class="MsoNormal" style="text-align: center;">
and abide in them.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
(Absence of greed,
hate, and delusion)</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
11. "What do you
think, Kalamas? Does absence of greed appear in a</div>
<div class="MsoNormal" style="text-align: center;">
man for his benefit
or harm?" -- "For his benefit, venerable sir."</div>
<div class="MsoNormal" style="text-align: center;">
-- "Kalamas,
being not given to greed, and being not overwhelmed</div>
<div class="MsoNormal" style="text-align: center;">
and not vanquished
mentally by greed, this man does not take life,</div>
<div class="MsoNormal" style="text-align: center;">
does not steal, does
not commit adultery, and does not tell lies;</div>
<div class="MsoNormal" style="text-align: center;">
he prompts another
too, to do likewise. Will that be long for his</div>
<div class="MsoNormal" style="text-align: center;">
benefit and happiness?"
-- "Yes, venerable sir."</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
12. "What do you
think, Kalamas? Does absence of hate appear in a</div>
<div class="MsoNormal" style="text-align: center;">
man for his benefit
or harm?" -- "For his benefit, venerable sir."</div>
<div class="MsoNormal" style="text-align: center;">
-- "Kalamas,
being not given to hate, and being not overwhelmed</div>
<div class="MsoNormal" style="text-align: center;">
and not vanquished mentally
by hate, this man does not take life,</div>
<div class="MsoNormal" style="text-align: center;">
does not steal, does
not commit adultery, and does not tell lies;</div>
<div class="MsoNormal" style="text-align: center;">
he prompts another
too, to do likewise. Will that be long for his</div>
<div class="MsoNormal" style="text-align: center;">
benefit and
happiness?" -- "Yes, venerable sir."</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
13. "What do you
think, Kalamas? Does absence of delusion appear</div>
<div class="MsoNormal" style="text-align: center;">
in a man for his
benefit or harm?" -- "For his benefit, venerable</div>
<div class="MsoNormal" style="text-align: center;">
sir." --
"Kalamas, being not given to delusion, and being not</div>
<div class="MsoNormal" style="text-align: center;">
overwhelmed and not
vanquished mentally by delusion, this man does</div>
<div class="MsoNormal" style="text-align: center;">
not take life, does
not steal, does not commit adultery, and does</div>
<div class="MsoNormal" style="text-align: center;">
not tell lies; he
prompts another too, to do likewise. Will that</div>
<div class="MsoNormal" style="text-align: center;">
be long for his
benefit and happiness?" -- "Yes, venerable sir."</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
14. "What do you
think, Kalamas? Are these things good or bad?" --</div>
<div class="MsoNormal" style="text-align: center;">
"Good, venerable
sir." -- "Blamable or not blamable?" -- "Not</div>
<div class="MsoNormal" style="text-align: center;">
blamable, venerable
sir." -- "Censured or praised by the wise?" --</div>
<div class="MsoNormal" style="text-align: center;">
"Praised,
venerable sir." -- "Undertaken and observed, do these</div>
<div class="MsoNormal" style="text-align: center;">
things lead to
benefit and happiness, or not? Or how does it</div>
<div class="MsoNormal" style="text-align: center;">
strike you?" --
"Undertaken and observed, these things lead to</div>
<div class="MsoNormal" style="text-align: center;">
benefit and
happiness. Thus it strikes us here."</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
15. "Therefore,
did we say, Kalamas, what was said thus, 'Come</div>
<div class="MsoNormal" style="text-align: center;">
Kalamas. Do not go
upon what has been acquired by repeated</div>
<div class="MsoNormal" style="text-align: center;">
hearing; nor upon
tradition; nor upon rumor; nor upon what is in a</div>
<div class="MsoNormal" style="text-align: center;">
scripture; nor upon
surmise; nor upon an axiom; nor upon specious</div>
<div class="MsoNormal" style="text-align: center;">
reasoning; nor upon a
bias towards a notion that has been pondered</div>
<div class="MsoNormal" style="text-align: center;">
over; nor upon
another's seeming ability; nor upon the</div>
<div class="MsoNormal" style="text-align: center;">
consideration,
"The monk is our teacher." Kalamas, when you</div>
<div class="MsoNormal" style="text-align: center;">
yourselves know:
"These things are good; these things are not</div>
<div class="MsoNormal" style="text-align: center;">
blamable; these
things are praised by the wise; undertaken and</div>
<div class="MsoNormal" style="text-align: center;">
observed, these
things lead to benefit and happiness," enter on</div>
<div class="MsoNormal" style="text-align: center;">
and abide in them.'</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
(The Four Exalted
Dwellings)</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
16. "The
disciple of the Noble Ones, Kalamas, who in this way is</div>
<div class="MsoNormal" style="text-align: center;">
devoid of coveting,
devoid of ill will, undeluded, clearly</div>
<div class="MsoNormal" style="text-align: center;">
comprehending and
mindful, dwells, having pervaded, with the</div>
<div class="MsoNormal" style="text-align: center;">
thought of amity, one
quarter; likewise the second; likewise the</div>
<div class="MsoNormal" style="text-align: center;">
third; likewise the
fourth; so above, below, and across; he</div>
<div class="MsoNormal" style="text-align: center;">
dwells, having
pervaded because of the existence in it of all</div>
<div class="MsoNormal" style="text-align: center;">
living beings,
everywhere, the entire world, with the great,</div>
<div class="MsoNormal" style="text-align: center;">
exalted, boundless thought
of amity that is free of hate or</div>
<div class="MsoNormal" style="text-align: center;">
malice.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"He lives,
having pervaded, with the thought of compassion, one</div>
<div class="MsoNormal" style="text-align: center;">
quarter; likewise the
second; likewise the third; likewise the</div>
<div class="MsoNormal" style="text-align: center;">
fourth; so above,
below, and across; he dwells, having pervaded</div>
<div class="MsoNormal" style="text-align: center;">
because of the
existence in it of all living beings, everywhere,</div>
<div class="MsoNormal" style="text-align: center;">
the entire world,
with the great, exalted, boundless thought of</div>
<div class="MsoNormal" style="text-align: center;">
compassion that is
free of hate or malice.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"He lives,
having pervaded, with the thought of gladness, one</div>
<div class="MsoNormal" style="text-align: center;">
quarter; likewise the
second; likewise the third; likewise the</div>
<div class="MsoNormal" style="text-align: center;">
fourth; so above,
below, and across; he dwells, having pervaded</div>
<div class="MsoNormal" style="text-align: center;">
because of the
existence in it of all living beings, everywhere,</div>
<div class="MsoNormal" style="text-align: center;">
the entire world,
with the great, exalted, boundless thought of</div>
<div class="MsoNormal" style="text-align: center;">
gladness that is free
of hate or malice.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"He lives,
having pervaded, with the thought of equanimity, one</div>
<div class="MsoNormal" style="text-align: center;">
quarter; likewise the
second; likewise the third; likewise the</div>
<div class="MsoNormal" style="text-align: center;">
fourth; so above,
below, and across; he dwells, having pervaded</div>
<div class="MsoNormal" style="text-align: center;">
because of the
existence in it of all living beings, everywhere,</div>
<div class="MsoNormal" style="text-align: center;">
the entire world,
with the great, exalted, boundless thought of</div>
<div class="MsoNormal" style="text-align: center;">
equanimity that is
free of hate or malice.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
(The Four Solaces)</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
17. "The
disciple of the Noble Ones, Kalamas, who has such a</div>
<div class="MsoNormal" style="text-align: center;">
hate-free mind, such
a malice-free mind, such an undefiled mind,</div>
<div class="MsoNormal" style="text-align: center;">
and such a purified
mind, is one by whom four solaces are found</div>
<div class="MsoNormal" style="text-align: center;">
here and now.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"'Suppose there
is a hereafter and there is a fruit, result, of</div>
<div class="MsoNormal" style="text-align: center;">
deeds done well or
ill. Then it is possible that at the</div>
<div class="MsoNormal" style="text-align: center;">
dissolution of the
body after death, I shall arise in the heavenly</div>
<div class="MsoNormal" style="text-align: center;">
world, which is
possessed of the state of bliss.' This is the</div>
<div class="MsoNormal" style="text-align: center;">
first solace found by
him.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"'Suppose there
is no hereafter and there is no fruit, no result,</div>
<div class="MsoNormal" style="text-align: center;">
of deeds done well or
ill. Yet in this world, here and now, free</div>
<div class="MsoNormal" style="text-align: center;">
from hatred, free
from malice, safe and sound, and happy, I keep</div>
<div class="MsoNormal" style="text-align: center;">
myself.' This is the
second solace found by him.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"'Suppose evil
(results) befall an evil-doer. I, however, think of</div>
<div class="MsoNormal" style="text-align: center;">
doing evil to no one.
Then, how can ill (results) affect me who do</div>
<div class="MsoNormal" style="text-align: center;">
no evil deed?' This
is the third solace found by him.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"'Suppose evil
(results) do not befall an evil-doer. Then I see</div>
<div class="MsoNormal" style="text-align: center;">
myself purified in
any case.' This is the fourth solace found by</div>
<div class="MsoNormal" style="text-align: center;">
him.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"The disciple of
the Noble Ones, Kalamas, who has such a hate-free</div>
<div class="MsoNormal" style="text-align: center;">
mind, such a
malice-free mind, such an undefiled mind, and such a</div>
<div class="MsoNormal" style="text-align: center;">
purified mind, is one
by whom, here and now, these four solaces</div>
<div class="MsoNormal" style="text-align: center;">
are found."</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"So it is,
Blessed One. So it is, Sublime one. The disciple of the</div>
<div class="MsoNormal" style="text-align: center;">
Noble Ones, venerable
sir, who has such a hate-free mind, such a</div>
<div class="MsoNormal" style="text-align: center;">
malice-free mind,
such an undefiled mind, and such a purified</div>
<div class="MsoNormal" style="text-align: center;">
mind, is one by whom,
here and now, four solaces are found.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"'Suppose there
is a hereafter and there is a fruit, result, of</div>
<div class="MsoNormal" style="text-align: center;">
deeds done well or
ill. Then it is possible that at the</div>
<div class="MsoNormal" style="text-align: center;">
dissolution of the
body after death, I shall arise in the heavenly</div>
<div class="MsoNormal" style="text-align: center;">
world, which is
possessed of the state of bliss.' This is the</div>
<div class="MsoNormal" style="text-align: center;">
first solace found by
him.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"'Suppose there
is no hereafter and there is no fruit, no result,</div>
<div class="MsoNormal" style="text-align: center;">
of deeds done well or
ill. Yet in this world, here and now, free</div>
<div class="MsoNormal" style="text-align: center;">
from hatred, free
from malice, safe and sound, and happy, I keep</div>
<div class="MsoNormal" style="text-align: center;">
myself.' This is the
second solace found by him.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"'Suppose evil
(results) befall an evil-doer. I, however, think of</div>
<div class="MsoNormal" style="text-align: center;">
doing evil to no one.
Then, how can ill (results) affect me who do</div>
<div class="MsoNormal" style="text-align: center;">
no evil deed?' This
is the third solace found by him.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"'Suppose evil
(results) do not befall an evil-doer. Then I see</div>
<div class="MsoNormal" style="text-align: center;">
myself purified in
any case.' This is the fourth solace found by</div>
<div class="MsoNormal" style="text-align: center;">
him.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"The disciple of
the Noble Ones, venerable sir, who has such a</div>
<div class="MsoNormal" style="text-align: center;">
hate-free mind, such
a malice-free mind, such an undefiled mind,</div>
<div class="MsoNormal" style="text-align: center;">
and such a purified
mind, is one by whom, here and now, these four</div>
<div class="MsoNormal" style="text-align: center;">
solaces are found.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
"Marvelous,
venerable sir! Marvelous, venerable sir! As if,</div>
<div class="MsoNormal" style="text-align: center;">
venerable sir, a
person were to turn face upwards what is upside</div>
<div class="MsoNormal" style="text-align: center;">
down, or to uncover
the concealed, or to point the way to one who</div>
<div class="MsoNormal" style="text-align: center;">
is lost or to carry a
lamp in the darkness, thinking, 'Those who</div>
<div class="MsoNormal" style="text-align: center;">
have eyes will see
visible objects,' so has the Dhamma been set</div>
<div class="MsoNormal" style="text-align: center;">
forth in many ways by
the Blessed One. We, venerable sir, go to</div>
<div class="MsoNormal" style="text-align: center;">
the Blessed One for
refuge, to the Dhamma for refuge, and to the</div>
<div class="MsoNormal" style="text-align: center;">
Community of Bhikkhus
for refuge. Venerable sir, may the Blessed</div>
<div class="MsoNormal" style="text-align: center;">
One regard us as lay
followers who have gone for refuge for life,</div>
<div class="MsoNormal" style="text-align: center;">
from today."</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
--------------------------------------------------------------------------------</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
Note: Bhikkhu Bodhi's
essay, "A Look at the Kalama Sutta", offers some</div>
<div class="MsoNormal" style="text-align: center;">
important insights
into this sutta, clarifying some points that have</div>
<div class="MsoNormal" style="text-align: center;">
recently become
muddled in various contemporary teachings.</div>
<div class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal" style="text-align: center;">
Revised: Fri 19
February 1999 , Access-to-Insight</div>
<div class="MsoNormal" style="text-align: center;">
http://world.std.com/~metta/canon/anguttara/an3-65b.html</div>
<div class="MsoNormal" style="text-align: center;">
<br /></div>
</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-3801301867081555872012-05-23T22:44:00.000+08:002012-05-23T22:44:45.701+08:00Metta Sutta<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<div class="MsoNormal">
Metta Sutta( Discourse on Loving-kindness )</div>
<div class="MsoNormal">
U Nandiya </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Once
the Bhagava ( Lord Buddha) was staying at the Jetavanamonastery in the
pleasance of Anathapindika at Savatthi. A groupof monks received permission
from the Lord to meditate in adistant forest during the period of Buddhist
Lent.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Each of themonks took shelter under a big tree as a temporary residence
andan engaged themselves intensively in the practice of meditation.On account
of the spiritual power of their meditation, the treedeities could not stay in
their trees-abodes above the monks, sothey had to come down to the ground. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Realizing that the monkswould spend the whole rainy season there, the deities
were muchannoyed. So they tried to scare the monks away during the night
byharassing them in various ways.After living under such impossible conditions
for sometime, themonks could not bear it any longer and rushed back to the
Buddhaand informed him about their difficulties. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
So the Buddha advised them to
recite the text of loving kindness (Metta Sutta) and toradiate the spirit of
love to all beings. On the full-moon day of Wagaung, the Buddha taught the monks
the Metta Sutta. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
From that day till now, the full-moon day of Wagaung has been
called as the'Great or Grand Occasion of Metta.Encouraged by this discourse,
the monks returned to theirrespective places. They practiced in accordance with
theinstructions given them to permeate the entire atmosphere withradiant
thoughts of love, </div>
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The tree-deities were much pleased to beaffected by the power
of love, and so let the monks (meditators)stay without any further
disturbances.MettaMetta is the highest need of the world today, indeed it is
moreneeded than ever before. </div>
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Because in this new world, there aresufficient
materials, money and brilliant wise men and scientists.In spite of these, there
is no peace and happiness. It shows thatsomething is lacking, That is
Metta.What is the Buddhist idea of Metta? The Pali word "Metta"
means"loving kindness", not the ordinary, sensual, emotional,sentimental
kind of love. </div>
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Metta has been translated by modemtranslators into English as
generous, mindful loving, lovingkindness, sending out thoughts of love towards
others" butaccording to the words of Buddha, Metta has a far
widersignificance, and a much more extensive implication than this. </div>
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It means a
great deal more than loving kindness harmlessness,sympathy.What is love? Love
is also defined in the Oxford Dictionary.According to it, love means warm
affection, attachment,affectionate devotion, etc. These are synonymous terms
for loveand they all refer to sentimental worldly love. </div>
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So, Metta has nofull
English equivalent. For this Metta is much more than ordinaryaffection or warm
feelings. The Pali word Metta literally means"friendliness", but also
means love without a desire to possessbut with desire to help, to sacrifice
self-interest for thewelfare and well being of humanity. </div>
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Metta is with out
anyselection or exclusion. If you select a few good friends andexclude a bad
person, then you have not got a perfect grasp of Metta. Indeed Metta is not only
benevolent thought, but alsoperforming charitable deeds, an active ministry for
the good ofone and all.</div>
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In the "Metta Sutta" the Buddha has chosen the
love of a motherfor her child as an example. Imagine a mother's love when herchild
is hungry; she watches carefully to feed her child even before it asks her for
food. When the child is in danger, she willrisk her own life. </div>
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So the Buddha
taught us to love all beings as amother loves her only child. If we can do this
even to a smallextent, the world will become happier and more peaceful place.
Inthe Dighanikaya, it is said by the Buddha that almost every virtuesuch as
unselfishness, loving sympathy and loving kindness isincluded in this
"Metta".</div>
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Though we talked much about Metta and repeat the formula
"Sabbesatta avera hontu, abyapajjha hontu etc;. "( May all
sentientbeings be free from danger; may they be free from oppressionetc.),
without Metta how can it be effective? </div>
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This passage is notto be merely recited.
The Buddha does not ask us to learn any ofhis teachings for recitation only. So
the recitation of the "MettaSutta" is good, but the Buddha did not
mean it to be merelyrecited. </div>
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He exhorted us to follow and practice the
instructions init so that we might realize Metta as the best state of heart
inthe world.Therefore do not be satisfied with the mere recitation of
the"Metta Sutta" but strive to know its meaning with a view
topracticing it and to make it suffuse your being. </div>
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That is the mostessential
fact. Meditation does not mean merely to think about it,but to practice it in
your daily life.Discourse of loving kindnessThis discourse of loving kindness
serves as a mark of protectionand as a subject of meditation.</div>
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In the first part
of the discourseare found virtues that should be practiced by anyone who
desireshis own welfare, and in the latter part the method of practicingMetta or
good will is explained in de tail. The Buddha taught usto follow and practice
the following principles:</div>
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He who is skilled in doing welfare, who wishes to
attainthe state of calm, (Perfect tranquility) must work to beefficient,
upright, perfectly upright, easy to speak to,gentle and humble.Contended,
easily supportable, having few duties, simplein livelihood, controlled in sense
prudent, modest andnot greedily attached to families, he must not commiteven
the slightest sin for which other wise men mightcensure him.</div>
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He must contemplate
so: May all beings be happy, may allbeings be secure, may all beings be happy.
He mustradiate the measureless thoughts of loving kindness towhatever living
beings there may be; feeble or strong,tall, medium or short, small, medium or
large, thin,medium or stout, seen or unseen, those dwelling far ornear, those
who are born and those who are to be born-may all beings, without exception, be
happy. </div>
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Let none be angry with another, let him not despiseanyone in any place. By means of physical and verbal provocation or by frustrated enmity, in anger
or ill-will let him not wish another's suffering.Just as a mother would protect
at the risk of her own life the life of her only son, even so let him
spread boundless loving kindness to every corner of the world;above, below and
across, unhindered without any obstruction, without any hatred, without any
enmity.</div>
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While standing, walking, sitting or lying down, as long as he awake,
without sloth (laziness) he should devote himself to this mindfulness of love.
This, they say, is the "Highest Conduct" and this is called the
"Noble living" (Holy life).</div>
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If the meditator, not falling into
wrong-view (egoism), be virtuous and endowed with perfect insight, and expel his
passion for sensual pleasure, then, of a truth, he will never be conceived in
any womb again.In the Dhammapada the Buddha said, "A beautiful word or
thought which is not accompanied by corresponding acts is like a brightflower
which bears no fruit. It would not produce any effect." </div>
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So,it is action,
not speculation, it is practice, not theory that matters. According to the
Dhammapada, "will" if it is not followedby corresponding action does
not count. Therefore, practice of the"Noble Principles of the Metta
Sutta" is the essence of Buddhism.In this connexion this "Metta"
or Universal Love (Loving kindness) is generally taken to exist in connexion
with other people, but in reality love for self comes first. It is not a selfish
love, but love for self, pure love that comes first. </div>
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By having pure love
or"Metta" as we defined it for self; selfish tendencies,
hatred,anger, will be diminished. Therefore, unless we ourselves
possess"Metta" within, we can not share, radiate, send
"Metta" to others.So meditation on love "Metta" is to be
started within ourselves.</div>
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According to Buddhism self-love comes first. By
helping ourselves,we can help others effectively. The Buddha pointed out,
"If a person cannot help himself well, he cannot help others well".In
the Dhammapada it says, "One should first establish oneself inwhat is
proper then only he should advise another; such a wise-manwill not be
reproached!".</div>
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If one cannot find happiness in himself,he cannot find
happiness anywhere else. It is also said thatpeople who cannot control
themselves cannot find happiness.According to the Buddhist method, training
oneself comes first.Individual perfection must be first, so that the organic
whole maybe perfect. The state of the outer world is a reflection of our inner selves. </div>
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The world is like a great mirror, and if you look a tthe mirror with a smiling
face, you will see your own beautiful smiling face. If you look at it with a
shrinking face, you will see your own ugly face. It means that "Every
action must have equal and opposite reaction." </div>
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So if you treat the world
properly, kindly, the world will treat you kindly. We should not expect other
persons to treat us kindly first, we should start by ourselves treating them
kindly. This is the essence of Buddhist "Metta" Loving
Kindness.</div>
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"May all beings be happy, may all beings be secure, may all beings
be happy minded and may their hearts be wholesome." </div>
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U Nandiya Source: The
Buddhists' Three Jewels. http://www.buddhism.ndirect.co.uk</div>
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</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-60169981579502103082012-05-16T20:58:00.000+08:002012-05-16T20:58:14.646+08:00Buddha Pronounces the Mahāyāna Sūtra of the Holy Infinite-Life Resolute Radiance King Tathāgata Dhāraṇī<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="ZH-TW" style="font-family: 'MS Mincho';">佛</span><span lang="ZH-TW" style="font-family: Batang, serif;">說大乘聖無量壽決定光明王如來陀羅尼經</span></div>
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<o:p></o:p></div>
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<i>Translated
from Sanskrit into Chinese in the Northern Song Dynasty</i><i> </i><i>by</i><i> </i><i>The Purple
Robe Dharma Master Fatian <o:p></o:p></i></div>
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<i>Translated
from the Chinese Canon, Vol. 19, Text no. 937 <o:p></o:p></i></div>
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Thus I have heard:<o:p></o:p></div>
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At one
time the World-Honored One was dwelling in the Anāthapi<span style="font-family: Tahoma, sans-serif;">ṇḍ</span>ika Garden of Jetavana Park in the city kingdom
Śrāvastī, together with a group of 1,250 great bhik<span style="font-family: Tahoma, sans-serif;">ṣ</span>us. As recognized by the multitudes, all of them were
great Arhats who, with no more afflictions, had ended their discharges,
acquired benefits for themselves, and totally liberated their minds. Also to
the assembly to hear the Dharma came honored Bodhisattva-Mahāsattvas with vast wisdom
and sublime virtues, complete in their majestic deportment. At the head of the
assembly was Great Wisdom Mañjuśrī Bodhisattva-Mahāsattva. At that time
Śākyamuni Buddha sympathetically considered all the sentient beings that would
live a short life in future times. In order to let them acquire the great
benefit of increased lifespan, He decided to pronounce, for their sake, the
inconceivable, secret, profound, subtle, victorious Dharma.<o:p></o:p></div>
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At that
time the World-Honored One said to Great Wisdom Mañjuśrī Bodhisattva, "All
of you, hearken! Going west from this southern continent, Jambudvīpa, passing
countless Buddha Lands, there is a world named Immeasurable Store of Virtue.
That land is magnificent, adorned with multitudinous treasures, pure and superb,
peaceful and joyous, foremost in exquisiteness, surpassing all the lands in the
ten directions. In that world of Immeasurable Store of Virtue is a Buddha named
Infinite-Life Resolute Radiance King Tathāgata, who has realized
anuttara-samyak-sa<span style="font-family: Tahoma, sans-serif;">ṁ</span>bodhi. He is now living in that world. Exuding great
lovingkindness and compassion, He expounds the wondrous Dharma for the sake of
sentient beings, enabling them to acquire excellent benefits, peace, and
joy."<o:p></o:p></div>
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Moreover, the Buddha said to Mañjuśrī Bodhisattva, "Now in this
world of Jambudvīpa, the human lifespan is 100 years, but many commit evil
karma and die prematurely. Mañjuśrī Bodhisattva, if there are sentient beings
that have seen this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata
Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī and heard the name of this Tathāgata, their virtue
will be superb. Suppose they accept and uphold this Sūtra of the Infinite-Life
Resolute Radiance King Tathāgata Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī. It
matters not whether they themselves have copied it or have had others copy it,
whether they enshrine the Sūtra in their own houses, in tall buildings, or in
the halls of ashrams, or whether they read and recite it, honor it, make
obeisance, or give offerings to it of various kinds of wonderful flowers,
incense for burning, powdered incense, solid perfumes, garlands, and so forth.
If those who expect to live a short life can copy, uphold, read and recite this
Sūtra, and give offerings and make obeisance to it with an aspiring mind, such
individuals will be able to increase their lifespan to 100 years.<o:p></o:p></div>
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"Furthermore, Mañjuśrī Bodhisattva, if there are sentient beings
that have heard the name of the Infinite-Life Resolute Radiance King Tathāgata
and can recite his name 108 times with an aspiring mind, the short lifespan of
such sentient beings will be extended. If there are those who have only heard
His name and believe, accept, and honor it with an aspiring mind, such
individuals can also have an increase in their lifespan.<o:p></o:p></div>
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"Furthermore, Mañjuśrī Bodhisattva, suppose there are those who,
without momentary wavering, constantly and sincerely think of and seek the
wondrous Dharma. Good men and women, all of you should hearken. For your sake,
I now pronounce the 108-syllable Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī of
the Infinite-Life Resolute Radiance King Tathāgata: <o:p></o:p></div>
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namo bhagavate
aparimita-āyur-jñāna-suviniścita-tejo-rājāya | tathāgatāya-arhate samyak-sa<span style="font-family: Tahoma, sans-serif;">ṁ</span>buddhāya | tad-yathā (o<span style="font-family: Tahoma, sans-serif;">ṁ</span>
pu<span style="font-family: Tahoma, sans-serif;">ṇ</span>ya mahā-pu<span style="font-family: Tahoma, sans-serif;">ṇ</span>ya |
aparimita-pu<span style="font-family: Tahoma, sans-serif;">ṇ</span>ya | aparimita-āyu<span style="font-family: Tahoma, sans-serif;">ḥ</span>-pu<span style="font-family: Tahoma, sans-serif;">ṇ</span>ya-jñāna-sa<span style="font-family: Tahoma, sans-serif;">ṁ</span>bhāro'pacite
|)* o<span style="font-family: Tahoma, sans-serif;">ṁ</span> sarva sa<span style="font-family: Tahoma, sans-serif;">ṁ</span>skāra
pariśuddha dharmate gagana samudgate | svabhāva viśuddhe mahā-naya parivāre
svāhā || <o:p></o:p></div>
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"Mañjuśrī Bodhisattva, if there are those who themselves copy or
have others copy this 108-syllable Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī of
the Infinite-Life Resolute Radiance King Tathāgata or who enshrine this Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī on the top of a tall building or at a pure, clean
place in the hall, adorn it according to the Dharma, and make various kinds of
offerings, such individuals who expect to live a short life will be able to
gain longevity, fulfilling the lifespan of 100 years. Individuals such as
these, after their lives have ended here, will be able to be reborn in the <st1:place w:st="on"><st1:placename w:st="on">Buddha</st1:placename> <st1:placetype w:st="on">Land</st1:placetype></st1:place>
of that Infinite-Life Resolute Radiance King Tathāgata, the world of
Immeasurable Store of Virtue."<o:p></o:p></div>
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When
Śākyamuni Buddha was pronouncing this Sūtra of the Infinite-Life Resolute
Radiance King Tathāgata Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, there were 99
ko<span style="font-family: Tahoma, sans-serif;">ṭ</span>i Buddhas who, with one mind and in one voice, also
pronounced this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata
Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī. And meanwhile, there were 84 ko<span style="font-family: Tahoma, sans-serif;">ṭ</span>i Buddhas who, with one mind and in one voice, also
pronounced this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata
Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī. And meanwhile, there were 77 ko<span style="font-family: Tahoma, sans-serif;">ṭ</span>i Buddhas who, with one mind and in one voice, also
pronounced this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata
Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī. And meanwhile, there were 66 ko<span style="font-family: Tahoma, sans-serif;">ṭ</span>i Buddhas who, with one mind and in one voice, also
pronounced this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata
Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī. And meanwhile, there were 55 ko<span style="font-family: Tahoma, sans-serif;">ṭ</span>i Buddhas who, with one mind and in one voice, also
pronounced this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata
Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī. And meanwhile, there were 44 ko<span style="font-family: Tahoma, sans-serif;">ṭ</span>i Buddhas who, with one mind and in one voice, also
pronounced this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata
Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī. And meanwhile, there were 36 ko<span style="font-family: Tahoma, sans-serif;">ṭ</span>i Buddhas who, with one mind and in one voice, also
pronounced this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata
Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī. And meanwhile, there were 25 ko<span style="font-family: Tahoma, sans-serif;">ṭ</span>i Buddhas who, with one mind and in one voice, also
pronounced this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata
Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī. And meanwhile, there were ko<span style="font-family: Tahoma, sans-serif;">ṭ</span>is of Buddhas as numerous as the sands of ten Ganges,
who, with a unanimous mind and voice, also pronounced this Sūtra of the
Infinite-Life Resolute Radiance King Tathāgata Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī.<o:p></o:p></div>
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[The
Buddha continued,] "Furthermore, if there are those who themselves copy or
have others copy this Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī Sūtra, such
individuals will never fall to hell, the ghost world, the animal kingdom, or
the dominion of Yama, lord of the underworld. They will never again undergo the
evil retributions of those evil life-paths. Individuals such as these, because
of their virtue from having copied this Sūtra of the Infinite-Life Resolute
Radiance King Tathāgata Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, will have
past-life knowledge, continuing rebirth after rebirth, life after life,
wherever they will be reborn. If there are those who themselves copy or have
others copy this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata
Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, the virtue achieved by such individuals will be no
different from that of copying 84,000 Dharmas in store. If there are those who
themselves copy or have others copy this Sūtra of the Infinite-Life Resolute
Radiance King Tathāgata Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, the virtue
achieved by such individuals will be no different from that of constructing
84,000 treasure pagodas. If there are those who themselves copy or have others
copy this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, because of this virtue, their karma, if any, of
falling to the five hells of uninterrupted suffering, will all be expunged. If
there are those who themselves copy or have others copy this Sūtra of the
Infinite-Life Resolute Radiance King Tathāgata Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, such individuals will not fall under the rule of
the māra-king and his retinue or walk the life-paths of yak<span style="font-family: Tahoma, sans-serif;">ṣ</span>as and rak<span style="font-family: Tahoma, sans-serif;">ṣ</span>asas.
They will not die accidental deaths and will never receive those evil
retributions mentioned above. If there are those who themselves copy or have
others copy this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata
Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, 99 ko<span style="font-family: Tahoma, sans-serif;">ṭ</span>i
Buddhas will appear before such individuals at the end of their lives, to
receive them to be reborn in the land of that Buddha. You should not doubt what
I say. If there are those who themselves copy or have others copy this Sūtra of
the Infinite-Life Resolute Radiance King Tathāgata Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, such individuals will never assume a woman's body
in their future lives. If there are those who themselves copy or have others
copy this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, such individuals will constantly be followed and
protected invisibly by the four god-kings: in the east is lord of gandharvas,
the god-king Upolding the Kingdom; in the south is lord of kumbhān<span style="font-family: Tahoma, sans-serif;">ḍ</span>as, the god-king Increase and Growth; in the west is
lord of great dragons, the god-king Broad Eye; and in the north is lord of yak<span style="font-family: Tahoma, sans-serif;">ṣ</span>as, the god-king Hearing Much.<o:p></o:p></div>
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"If
there are those who, for this Sūtra, can give a small portion of their wealth as
alms, they in effect give others all of the seven treasures, which include
gold, silver, vai<span style="font-family: Tahoma, sans-serif;">ḍ</span>ūrya, conch shell, emerald, coral, and amber, filling
up the Three-Thousand Large Thousandfold World. Furthermore, if there are those
who make offerings to this Sūtra, they in effect make offerings to the entire
true Dharma store. If there are those who would present the superb seven
treasures as offerings to the past seven Buddha-Tathāgatas: Vipaśyin, Śikhin,
Visvabhū, Krakucchanda, Kanakamuni, Kāśyapa, and Śākyamuni, who were Arhats and
Samyak-Sa<span style="font-family: Tahoma, sans-serif;">ṁ</span>buddhas, the quantity of the merit they would achieve
can never be known by measurement. Similarly, if there are those who make
offerings to this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata
Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, the limit of their merit can never be known by
measurement. As in the water of the four great oceans, the number of drops can
never be known.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
"If
there are those who copy this Sūtra of the Infinite-Life Resolute Radiance King
Tathāgata Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, make offerings, uphold it, and read and recite it,
the limit of the virtue they have achieved cannot be known by measurement. If
there are those who copy this Sūtra of the Infinite-Life Resolute Radiance King
Tathāgata Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, the place where they are has the status of a
treasure pagoda containing the relics of the true bodies of Buddhas. That place
is worthy of paying respects and making obeisance. If there are sentient beings
that have heard this Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, they will
never again assume unfortunate life forms, such as birds, four-legged
creatures, or multi-legged creatures. They will swiftly attain
anuttara-samyak-sa<span style="font-family: Tahoma, sans-serif;">ṁ</span>bodhi, from which there will be no regress.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
"Furthermore, if there are those who have accumulated the seven
treasures such as gold, silver, vai<span style="font-family: Tahoma, sans-serif;">ḍ</span>ūrya,
conch shell, emerald, coral, and amber, piled up as a wonderful high mountain,
can give all away as alms, the quantity of the merit they have achieved cannot
be known by measurement. Similarly, it there are those who, for this Sūtra of
the Infinite-Life Resolute Radiance King Tathāgata Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī, can give alms, the limit of the merit they have
achieved also cannot be known by measurement. Furthermore, if there are those
who copy this Sūtra of the Infinite-Life Resolute Radiance King Tathāgata Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī and make obeisance and give offerings to it, such
individuals in effect make obeisance and give offerings to all the Tathāgatas
in the Buddha Lands in the ten directions. There is no difference."<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
At that
time Śākyamuni, the World-Honored One, spoke in verse: <o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
By cultivation accomplish the power of almsgiving.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
By virtue of the power of almsgiving, one attains
Buddhahood.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
If one enters the fine chamber of great compassion<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
And one's ear hears briefly this Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī,<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
Even though almsgiving is not yet fulfilled,<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
One will swiftly become the teacher to gods and
humans.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
By cultivation accomplish the power of observing the
precepts.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
By virtue of the power of observing the precepts, one
attains Buddhahood.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
If one enters the fine chamber of great compassion<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
And one's ear hears briefly this Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī,<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
Even though observing the precepts is not yet
fulfilled,<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
One will swiftly become the teacher to gods and
humans.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
By cultivation accomplish the power of endurance.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
By virtue of the power of endurance, one attains Buddhahood.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
If one enters the fine chamber of great compassion<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
And one's ear hears briefly this Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī,<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
Even though endurance is not yet fulfilled,<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
One will swiftly become the teacher to gods and
humans.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
By cultivation accomplish the power of energetic progress.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
By virtue of the power of energetic progress, one
attains Buddhahood.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
If one enters the fine chamber of great compassion<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
And one's ear hears briefly this Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī,<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
Even though energetic progress is not yet fulfilled,<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
One will swiftly become the teacher to gods and
humans.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
By cultivation accomplish the power of dhyāna.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
By virtue of the power of dhyāna, one attains
Buddhahood.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
If one enters the fine chamber of great compassion<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
And one's ear hears briefly this Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī,<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
Even though dhyāna is not yet fulfilled,<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
One will swiftly become the teacher to gods and
humans.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
By cultivation accomplish the power of wisdom.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
By virtue of the power of wisdom, one attains
Buddhahood.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
If one enters the fine chamber of great compassion,<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
And one's ear hears briefly this Dhāra<span style="font-family: Tahoma, sans-serif;">ṇ</span>ī,<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
Even though the power of wisdom is not yet fulfilled,<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
One will swiftly become the teacher to gods and
humans.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
After
the Buddha had pronounced this Sūtra, the great bhik<span style="font-family: Tahoma, sans-serif;">ṣ</span>us, Bodhisattvas, gods, humans, asuras, gandharvas,
and others in the assembly, having heard what the Buddha had said, greatly
rejoiced. They all believed in, accepted, and reverently carried out the
teachings. <o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: SimSun;">————————————</span><o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
*This mantra is copied from the Digital Sanskrit
Buddhist Canon on the website of the University of the West. Although the
phrases in parentheses are not present in Text no. 937, in the Chinese Canon,
they are included here because the Buddha says that this mantra is composed of
108 syllables.<span style="font-size: 10.0pt; mso-fareast-language: ZH-CN;"><o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-21571301518957379712012-05-04T10:17:00.000+08:002012-05-04T10:17:40.839+08:00Kevatta (Kevaddha) Sutta<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<div class="MsoNormal">
DN 11</div>
<div class="MsoNormal">
Kevatta (Kevaddha) Sutta<o:p></o:p></div>
<div class="MsoNormal">
To Kevatta<o:p></o:p></div>
<div class="MsoNormal">
Translated from the Pali by<o:p></o:p></div>
<div class="MsoNormal">
Thanissaro Bhikkhu PTS: D i
211<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
--------------------------------------------------------------------------------<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Source: Transcribed from a
file provided by the translator.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
--------------------------------------------------------------------------------<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Copyright © 1997 Thanissaro
Bhikkhu.<o:p></o:p></div>
<div class="MsoNormal">
Access to Insight edition ©
1997<o:p></o:p></div>
<div class="MsoNormal">
For free distribution. This work
may be republished, reformatted, reprinted, and redistributed in any medium. It
is the author's wish, however, that any such republication and redistribution
be made available to the public on a free and unrestricted basis and that
translations and other derivative works be clearly marked as such. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
--------------------------------------------------------------------------------<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I have heard that on one
occasion the Blessed One was staying at Nalanda in Pavarika's mango grove. Then
Kevatta the householder approached the Blessed One and, on arrival, having
bowed down, sat to one side. As he was sitting there he said to the Blessed
One: "Lord, this Nalanda is powerful, both prosperous and populous, filled
with people who have faith in the Blessed One. It would be good if the Blessed
One were to direct a monk to display a miracle of psychic power from his
superior human state so that Nalanda would to an even greater extent have faith
in the Blessed One."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
When this was said, the
Blessed One said to Kevatta the householder, "Kevatta, I don't teach the
monks in this way: 'Come, monks, display a miracle of psychic power to the lay
people clad in white.'"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
A second time... A third time,
Kevatta the householder said to the Blessed One: "I won't argue with the
Blessed One, but I tell you: Lord, this Nalanda is powerful, both prosperous
and populous, filled with people who have faith in the Blessed One. It would be
good if the Blessed One were to direct a monk to display a miracle of psychic
power from his superior human state so that Nalanda would to an even greater
extent have faith in the Blessed One."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
A third time, the Blessed One
said to Kevatta the householder, "Kevatta, I don't teach the monks in this
way: 'Come, monks, display a miracle of psychic power to the lay people clad in
white.'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Kevatta, there are these
three miracles that I have declared, having directly known and realized them
for myself. Which three? The miracle of psychic power, the miracle of
telepathy, and the miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Miracle of Psychic Power<o:p></o:p></div>
<div class="MsoNormal">
"And what is the miracle
of psychic power? There is the case where a monk wields manifold psychic
powers. Having been one he becomes many; having been many he becomes one. He
appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains
as if through space. He dives in and out of the earth as if it were water. He
walks on water without sinking as if it were dry land. Sitting cross-legged he
flies through the air like a winged bird. With his hand he touches and strokes
even the sun and moon, so mighty and powerful. He exercises influence with his
body even as far as the Brahma worlds.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Then someone who has
faith and conviction in him sees him wielding manifold psychic powers...
exercising influence with his body even as far as the Brahma worlds. He reports
this to someone who has no faith and no conviction, telling him, 'Isn't it
awesome. Isn't it astounding, how great the power, how great the prowess of
this contemplative. Just now I saw him wielding manifold psychic powers...
exercising influence with his body even as far as the Brahma worlds.'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Then the person without
faith, without conviction, would say to the person with faith and with
conviction: 'Sir, there is a charm called the Gandhari charm by which the monk
wielded manifold psychic powers... exercising influence with his body even as
far as the Brahma worlds.' What do you think, Kevatta — isn't that what the man
without faith, without conviction, would say to the man with faith and with
conviction?"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Yes, lord, that's just
what he would say."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Seeing this drawback to
the miracle of psychic power, Kevatta, I feel horrified, humiliated, and
disgusted with the miracle of psychic power.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Miracle of Telepathy<o:p></o:p></div>
<div class="MsoNormal">
"And what is the miracle
of telepathy? There is the case where a monk reads the minds, the mental
events, the thoughts, the ponderings of other beings, other individuals,
[saying,] 'Such is your thinking, here is where your thinking is, thus is your
mind.'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Then someone who has
faith and conviction in him sees him reading the minds... of other beings... He
reports this to someone who has no faith and no conviction, telling him, 'Isn't
it awesome. Isn't it astounding, how great the power, how great the prowess of
this contemplative. Just now I saw him reading the minds... of other beings...'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Then the person without
faith, without conviction, would say to the person with faith and with
conviction: 'Sir, there is a charm called the Manika charm by which the monk
read the minds... of other beings...' What do you think, Kevatta — isn't that
what the man without faith, without conviction, would say to the man with faith
and with conviction?"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Yes, lord, that's just
what he would say."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Seeing this drawback to
the miracle of telepathy, Kevatta, I feel horrified, humiliated, and disgusted
with the miracle of telepathy.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Miracle of Instruction<o:p></o:p></div>
<div class="MsoNormal">
"And what is the miracle
of instruction? There is the case where a monk gives instruction in this way:
'Direct your thought in this way, don't direct it in that. Attend to things in
this way, don't attend to them in that. Let go of this, enter and remain in
that.' This, Kevatta, is called the miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Furthermore, there is
the case where a Tathagata appears in the world, worthy and rightly
self-awakened. He teaches the Dhamma admirable in its beginning, admirable in
its middle, admirable in its end. He proclaims the holy life both in its
particulars and in its essence, entirely perfect, surpassingly pure.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"A householder or
householder's son, hearing the Dhamma, gains conviction in the Tathagata and
reflects: 'Household life is confining, a dusty path. The life gone forth is
like the open air. It is not easy living at home to practice the holy life
totally perfect, totally pure, like a polished shell. What if I were to shave
off my hair and beard, put on the ochre robes, and go forth from the household
life into homelessness?'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"So after some time he
abandons his mass of wealth, large or small; leaves his circle of relatives,
large or small; shaves off his hair and beard, puts on the ochre robes, and
goes forth from the household life into homelessness.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"When he has thus gone
forth, he lives restrained by the rules of the monastic code, seeing danger in
the slightest faults. Consummate in his virtue, he guards the doors of his
senses, is possessed of mindfulness and alertness, and is content.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Lesser Section on Virtue<o:p></o:p></div>
<div class="MsoNormal">
"And how is a monk
consummate in virtue? Abandoning the taking of life, he abstains from the
taking of life. He dwells with his rod laid down, his knife laid down,
scrupulous, merciful, compassionate for the welfare of all living beings. This
is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Abandoning the taking of
what is not given, he abstains from taking what is not given. He takes only
what is given, accepts only what is given, lives not by stealth but by means of
a self that has become pure. This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Abandoning uncelibacy,
he lives a celibate life, aloof, refraining from the sexual act that is the
villager's way. This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Abandoning false speech,
he abstains from false speech. He speaks the truth, holds to the truth, is
firm, reliable, no deceiver of the world. This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Abandoning divisive
speech he abstains from divisive speech. What he has heard here he does not
tell there to break those people apart from these people here. What he has
heard there he does not tell here to break these people apart from those people
there. Thus reconciling those who have broken apart or cementing those who are
united, he loves concord, delights in concord, enjoys concord, speaks things
that create concord. This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Abandoning abusive
speech, he abstains from abusive speech. He speaks words that are soothing to
the ear, that are affectionate, that go to the heart, that are polite,
appealing and pleasing to people at large. This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Abandoning idle chatter,
he abstains from idle chatter. He speaks in season, speaks what is factual,
what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks
words worth treasuring, seasonable, reasonable, circumscribed, connected with
the goal. This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"He abstains from
damaging seed and plant life.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"He eats only once a day,
refraining from the evening meal and from food at the wrong time of day.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"He abstains from
dancing, singing, instrumental music, and from watching shows.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"He abstains from wearing
garlands and from beautifying himself with scents and cosmetics.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"He abstains from high
and luxurious beds and seats.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"He abstains from
accepting gold and money.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"He abstains from
accepting uncooked grain... raw meat... women and girls... male and female
slaves... goats and sheep... fowl and pigs... elephants, cattle, steeds, and mares...
fields and property.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"He abstains from running
messages... from buying and selling... from dealing with false scales, false
metals, and false measures... from bribery, deception, and fraud.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"He abstains from
mutilating, executing, imprisoning, highway robbery, plunder, and violence.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, too, is part of
his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Intermediate Section on
Virtue<o:p></o:p></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to damaging seed
and plant life such as these — plants propagated from roots, stems, joints,
buddings, and seeds — he abstains from damaging seed and plant life such as
these. This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to consuming stored-up
goods such as these — stored-up food, stored-up drinks, stored-up clothing,
stored-up vehicles, stored-up bedding, stored-up scents, and stored-up meat —
he abstains from consuming stored-up goods such as these. This, too, is part of
his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to watching shows
such as these — dancing, singing, instrumental music, plays, ballad
recitations, hand-clapping, cymbals and drums, magic lantern scenes, acrobatic
and conjuring tricks, elephant fights, horse fights, buffalo fights, bull
fights, goat fights, ram fights, cock fights, quail fights; fighting with
staves, boxing, wrestling, war-games, roll calls, battle arrays, and regimental
reviews — he abstains from watching shows such as these. This, too, is part of
his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to heedless and
idle games such as these — eight-row chess, ten-row chess, chess in the air,
hopscotch, spillikins, dice, stick games, hand-pictures, ball-games, blowing
through toy pipes, playing with toy plows, turning somersaults, playing with
toy windmills, toy measures, toy chariots, toy bows, guessing letters drawn in
the air, guessing thoughts, mimicking deformities — he abstains from heedless
and idle games such as these. This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to high and
luxurious furnishings such as these — over-sized couches, couches adorned with
carved animals, long-haired coverlets, multi-colored patchwork coverlets, white
woolen coverlets, woolen coverlets embroidered with flowers or animal figures,
stuffed quilts, coverlets with fringe, silk coverlets embroidered with gems;
large woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs,
deer-hide rugs; couches with awnings, couches with red cushions for the head
and feet — he abstains from using high and luxurious furnishings such as these.
This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to scents,
cosmetics, and means of beautification such as these — rubbing powders into the
body, massaging with oils, bathing in perfumed water, kneading the limbs, using
mirrors, ointments, garlands, scents, creams, face-powders, mascara, bracelets,
head-bands, decorated walking sticks, ornamented water-bottles, swords, fancy
sunshades, decorated sandals, turbans, gems, yak-tail whisks, long-fringed white
robes — he abstains from using scents, cosmetics, and means of beautification
such as these. This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to talking about
lowly topics such as these — talking about kings, robbers, ministers of state;
armies, alarms, and battles; food and drink; clothing, furniture, garlands, and
scents; relatives; vehicles; villages, towns, cities, the countryside; women
and heroes; the gossip of the street and the well; tales of the dead; tales of
diversity [philosophical discussions of the past and future], the creation of
the world and of the sea, and talk of whether things exist or not — he abstains
from talking about lowly topics such as these. This, too, is part of his
virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to debates such as
these — 'You understand this doctrine and discipline? I'm the one who
understands this doctrine and discipline. How could you understand this
doctrine and discipline? You're practicing wrongly. I'm practicing rightly. I'm
being consistent. You're not. What should be said first you said last. What
should be said last you said first. What you took so long to think out has been
refuted. Your doctrine has been overthrown. You're defeated. Go and try to
salvage your doctrine; extricate yourself if you can!' — he abstains from
debates such as these. This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to running
messages and errands for people such as these — kings, ministers of state,
noble warriors, priests, householders, or youths [who say], 'Go here, go there,
take this there, fetch that here' — he abstains from running messages and
errands for people such as these. This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, engage in scheming, persuading,
hinting, belittling, and pursuing gain with gain, he abstains from forms of
scheming and persuading [improper ways of trying to gain material support from
donors] such as these. This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Great Section on Virtue<o:p></o:p></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
reading marks on the limbs
[e.g., palmistry];<o:p></o:p></div>
<div class="MsoNormal">
reading omens and signs;<o:p></o:p></div>
<div class="MsoNormal">
interpreting celestial events
[falling stars, comets];<o:p></o:p></div>
<div class="MsoNormal">
interpreting dreams;<o:p></o:p></div>
<div class="MsoNormal">
reading marks on the body
[e.g., phrenology];<o:p></o:p></div>
<div class="MsoNormal">
reading marks on cloth gnawed
by mice;<o:p></o:p></div>
<div class="MsoNormal">
offering fire oblations,
oblations from a ladle, oblations of husks, rice powder, rice grains, ghee, and
oil;<o:p></o:p></div>
<div class="MsoNormal">
offering oblations from the
mouth;<o:p></o:p></div>
<div class="MsoNormal">
offering blood-sacrifices;<o:p></o:p></div>
<div class="MsoNormal">
making predictions based on
the fingertips;<o:p></o:p></div>
<div class="MsoNormal">
geomancy;<o:p></o:p></div>
<div class="MsoNormal">
laying demons in a cemetery;<o:p></o:p></div>
<div class="MsoNormal">
placing spells on spirits;<o:p></o:p></div>
<div class="MsoNormal">
reciting house-protection
charms;<o:p></o:p></div>
<div class="MsoNormal">
snake charming, poison-lore,
scorpion-lore, rat-lore, bird-lore, crow-lore;<o:p></o:p></div>
<div class="MsoNormal">
fortune-telling based on
visions;<o:p></o:p></div>
<div class="MsoNormal">
giving protective charms;<o:p></o:p></div>
<div class="MsoNormal">
interpreting the calls of birds
and animals — <o:p></o:p></div>
<div class="MsoNormal">
he abstains from wrong
livelihood, from lowly arts such as these.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as: determining lucky and unlucky gems,
garments, staffs, swords, spears, arrows, bows, and other weapons; women, boys,
girls, male slaves, female slaves; elephants, horses, buffaloes, bulls, cows,
goats, rams, fowl, quails, lizards, long-eared rodents, tortoises, and other
animals — he abstains from wrong livelihood, from lowly arts such as these.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as forecasting:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
the rulers will march forth;<o:p></o:p></div>
<div class="MsoNormal">
the rulers will march forth
and return;<o:p></o:p></div>
<div class="MsoNormal">
our rulers will attack, and
their rulers will retreat;<o:p></o:p></div>
<div class="MsoNormal">
their rulers will attack, and
our rulers will retreat;<o:p></o:p></div>
<div class="MsoNormal">
there will be triumph for our
rulers and defeat for their rulers;<o:p></o:p></div>
<div class="MsoNormal">
there will be triumph for
their rulers and defeat for our rulers;<o:p></o:p></div>
<div class="MsoNormal">
thus there will be triumph,
thus there will be defeat — <o:p></o:p></div>
<div class="MsoNormal">
he abstains from wrong
livelihood, from lowly arts such as these.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as forecasting:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
there will be a lunar eclipse;<o:p></o:p></div>
<div class="MsoNormal">
there will be a solar eclipse;<o:p></o:p></div>
<div class="MsoNormal">
there will be an occultation
of an asterism;<o:p></o:p></div>
<div class="MsoNormal">
the sun and moon will go their
normal courses;<o:p></o:p></div>
<div class="MsoNormal">
the sun and moon will go
astray;<o:p></o:p></div>
<div class="MsoNormal">
the asterisms will go their
normal courses;<o:p></o:p></div>
<div class="MsoNormal">
the asterisms will go astray;<o:p></o:p></div>
<div class="MsoNormal">
there will be a meteor shower;<o:p></o:p></div>
<div class="MsoNormal">
there will be a darkening of
the sky;<o:p></o:p></div>
<div class="MsoNormal">
there will be an earthquake;<o:p></o:p></div>
<div class="MsoNormal">
there will be thunder coming
from a clear sky;<o:p></o:p></div>
<div class="MsoNormal">
there will be a rising, a
setting, a darkening, a brightening of the sun, moon, and asterisms;<o:p></o:p></div>
<div class="MsoNormal">
such will be the result of the
lunar eclipse... the rising, setting, darkening, brightening of the sun, moon,
and asterisms — <o:p></o:p></div>
<div class="MsoNormal">
he abstains from wrong
livelihood, from lowly arts such as these.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as forecasting:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
there will be abundant rain;
there will be a drought;<o:p></o:p></div>
<div class="MsoNormal">
there will be plenty; there
will be famine;<o:p></o:p></div>
<div class="MsoNormal">
there will be rest and
security; there will be danger;<o:p></o:p></div>
<div class="MsoNormal">
there will be disease; there
will be freedom from disease;<o:p></o:p></div>
<div class="MsoNormal">
or they earn their living by
counting, accounting, calculation, composing poetry, or teaching hedonistic
arts and doctrines — <o:p></o:p></div>
<div class="MsoNormal">
he abstains from wrong
livelihood, from lowly arts such as these.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
calculating auspicious dates
for marriages, betrothals, divorces; for collecting debts or making investments
and loans; for being attractive or unattractive; curing women who have
undergone miscarriages or abortions;<o:p></o:p></div>
<div class="MsoNormal">
reciting spells to bind a
man's tongue, to paralyze his jaws, to make him lose control over his hands, or
to bring on deafness;<o:p></o:p></div>
<div class="MsoNormal">
getting oracular answers to
questions addressed to a mirror, to a young girl, or to a spirit medium;<o:p></o:p></div>
<div class="MsoNormal">
worshipping the sun,
worshipping the Great Brahma, bringing forth flames from the mouth, invoking
the goddess of luck — <o:p></o:p></div>
<div class="MsoNormal">
he abstains from wrong
livelihood, from lowly arts such as these.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
promising gifts to devas in
return for favors; fulfilling such promises;<o:p></o:p></div>
<div class="MsoNormal">
demonology;<o:p></o:p></div>
<div class="MsoNormal">
teaching house-protection
spells;<o:p></o:p></div>
<div class="MsoNormal">
inducing virility and
impotence;<o:p></o:p></div>
<div class="MsoNormal">
consecrating sites for
construction;<o:p></o:p></div>
<div class="MsoNormal">
giving ceremonial mouthwashes
and ceremonial bathing;<o:p></o:p></div>
<div class="MsoNormal">
offering sacrificial fires;<o:p></o:p></div>
<div class="MsoNormal">
preparing emetics, purgatives,
expectorants, diuretics, headache cures;<o:p></o:p></div>
<div class="MsoNormal">
preparing ear-oil, eye-drops,
oil for treatment through the nose, collyrium, and counter-medicines; curing
cataracts, practicing surgery, practicing as a children's doctor, administering
medicines and treatments to cure their after-effects — <o:p></o:p></div>
<div class="MsoNormal">
he abstains from wrong
livelihood, from lowly arts such as these. This, too, is part of his virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"A monk thus consummate
in virtue sees no danger anywhere from his restraint through virtue. Just as a
head-anointed noble warrior king who has defeated his enemies sees no danger
anywhere from his enemies, in the same way the monk thus consummate in virtue
sees no danger anywhere from his restraint through virtue. Endowed with this
noble aggregate of virtue, he is inwardly sensitive to the pleasure of being
blameless. This is how a monk is consummate in virtue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Sense Restraint<o:p></o:p></div>
<div class="MsoNormal">
"And how does a monk
guard the doors of his senses? On seeing a form with the eye, he does not grasp
at any theme or details by which — if he were to dwell without restraint over
the faculty of the eye — evil, unskillful qualities such as greed or distress
might assail him. On hearing a sound with the ear... On smelling an odor with
the nose... On tasting a flavor with the tongue... On touching a tactile
sensation with the body... On cognizing an idea with the intellect, he does not
grasp at any theme or details by which — if he were to dwell without restraint
over the faculty of the intellect — evil, unskillful qualities such as greed or
distress might assail him. Endowed with this noble restraint over the sense
faculties, he is inwardly sensitive to the pleasure of being blameless. This is
how a monk guards the doors of his senses.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Mindfulness & Alertness<o:p></o:p></div>
<div class="MsoNormal">
"And how is a monk
possessed of mindfulness and alertness? When going forward and returning, he
acts with alertness. When looking toward and looking away... when bending and
extending his limbs... when carrying his outer cloak, his upper robe, and his
bowl... when eating, drinking, chewing, and tasting... when urinating and
defecating... when walking, standing, sitting, falling asleep, waking up,
talking, and remaining silent, he acts with alertness. This is how a monk is
possessed of mindfulness and alertness.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Contentedness<o:p></o:p></div>
<div class="MsoNormal">
"And how is a monk
content? Just as a bird, wherever it goes, flies with its wings as its only burden;
so too is he content with a set of robes to provide for his body and almsfood
to provide for his hunger. Wherever he goes, he takes only his barest
necessities along. This is how a monk is content.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Abandoning the Hindrances<o:p></o:p></div>
<div class="MsoNormal">
"Endowed with this noble
aggregate of virtue, this noble restraint over the sense faculties, this noble
mindfulness and alertness, and this noble contentment, he seeks out a secluded
dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a
charnel ground, a jungle grove, the open air, a heap of straw. After his meal,
returning from his alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Abandoning covetousness
with regard to the world, he dwells with an awareness devoid of covetousness.
He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells
with an awareness devoid of ill will, sympathetic with the welfare of all
living beings. He cleanses his mind of ill will and anger. Abandoning sloth
& drowsiness, he dwells with an awareness devoid of sloth & drowsiness,
mindful, alert, percipient of light. He cleanses his mind of covetousness.
Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly
stilled. He cleanses his mind of restlessness and anxiety. Abandoning
uncertainty, he dwells having crossed over uncertainty, with no perplexity with
regard to skillful mental qualities. He cleanses his mind of uncertainty.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Suppose that a man,
taking a loan, invests it in his business affairs. His business affairs
succeed. He repays his old debts and there is extra left over for maintaining
his wife. The thought would occur to him, 'Before, taking a loan, I invested it
in my business affairs. Now my business affairs have succeeded. I have repaid
my old debts and there is extra left over for maintaining my wife.' Because of
that he would experience joy and happiness.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Now suppose that a man
falls sick — in pain and seriously ill. He does not enjoy his meals, and there
is no strength in his body. As time passes, he eventually recovers from that
sickness. He enjoys his meals and there is strength in his body. The thought
would occur to him, 'Before, I was sick... Now I am recovered from that
sickness. I enjoy my meals and there is strength in my body.' Because of that
he would experience joy and happiness.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Now suppose that a man
is bound in prison. As time passes, he eventually is released from that
bondage, safe and sound, with no loss of property. The thought would occur to
him, 'Before, I was bound in prison. Now I am released from that bondage, safe
and sound, with no loss of my property.' Because of that he would experience
joy and happiness.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Now suppose that a man
is a slave, subject to others, not subject to himself, unable to go where he
likes. As time passes, he eventually is released from that slavery, subject to
himself, not subject to others, freed, able to go where he likes. The thought
would occur to him, 'Before, I was a slave... Now I am released from that
slavery, subject to myself, not subject to others, freed, able to go where I
like.' Because of that he would experience joy and happiness.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Now suppose that a man,
carrying money and goods, is traveling by a road through desolate country. As
time passes, he eventually emerges from that desolate country, safe and sound,
with no loss of property. The thought would occur to him, 'Before, carrying
money and goods, I was traveling by a road through desolate country. Now I have
emerged from that desolate country, safe and sound, with no loss of my
property.' Because of that he would experience joy and happiness.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"In the same way, when
these five hindrances are not abandoned in himself, the monk regards it as a
debt, a sickness, a prison, slavery, a road through desolate country. But when
these five hindrances are abandoned in himself, he regards it as
unindebtedness, good health, release from prison, freedom, a place of security.
Seeing that they have been abandoned within him, he becomes glad. Glad, he
becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he
is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Four Jhanas<o:p></o:p></div>
<div class="MsoNormal">
"Quite withdrawn from
sensuality, withdrawn from unskillful mental qualities, he enters and remains
in the first jhana: rapture and pleasure born from withdrawal, accompanied by
directed thought and evaluation. He permeates and pervades, suffuses and fills
this very body with the rapture and pleasure born from withdrawal. Just as if a
skilled bathman or bathman's apprentice would pour bath powder into a brass
basin and knead it together, sprinkling it again and again with water, so that
his ball of bath powder — saturated, moisture-laden, permeated within and
without — would nevertheless not drip; even so, the monk permeates... this very
body with the rapture and pleasure born of withdrawal. There is nothing of his
entire body unpervaded by rapture and pleasure born from withdrawal.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, too, is called the
miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Furthermore, with the
stilling of directed thoughts & evaluations, he enters and remains in the
second jhana: rapture and pleasure born of composure, unification of awareness
free from directed thought and evaluation — internal assurance. He permeates
and pervades, suffuses and fills this very body with the rapture and pleasure
born of composure. Just like a lake with spring-water welling up from within,
having no inflow from the east, west, north, or south, and with the skies
supplying abundant showers time and again, so that the cool fount of water
welling up from within the lake would permeate and pervade, suffuse and fill it
with cool waters, there being no part of the lake unpervaded by the cool
waters; even so, the monk permeates... this very body with the rapture and
pleasure born of composure. There is nothing of his entire body unpervaded by
rapture and pleasure born of composure.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, too, is called the
miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"And furthermore, with
the fading of rapture, he remains in equanimity, is mindful & alert, and
senses pleasure with the body. He enters & remains in the third jhana, of
which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable
abiding.' He permeates and pervades, suffuses and fills this very body with the
pleasure divested of rapture. Just as in a lotus pond, some of the lotuses,
born and growing in the water, stay immersed in the water and flourish without
standing up out of the water, so that they are permeated and pervaded, suffused
and filled with cool water from their roots to their tips, and nothing of those
lotuses would be unpervaded with cool water; even so, the monk permeates...
this very body with the pleasure divested of rapture. There is nothing of his
entire body unpervaded with pleasure divested of rapture.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, too, is called the
miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"And furthermore, with
the abandoning of pleasure and stress — as with the earlier disappearance of
elation and distress — he enters and remains in the fourth jhana: purity of
equanimity and mindfulness, neither-pleasure nor stress. He sits, permeating
the body with a pure, bright awareness. Just as if a man were sitting covered
from head to foot with a white cloth so that there would be no part of his body
to which the white cloth did not extend; even so, the monk sits, permeating the
body with a pure, bright awareness. There is nothing of his entire body
unpervaded by pure, bright awareness.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, too, is called the
miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Insight Knowledge<o:p></o:p></div>
<div class="MsoNormal">
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to knowledge and vision. He discerns: 'This body of mine is endowed with form,
composed of the four primary elements, born from mother and father, nourished
with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution,
and dispersion. And this consciousness of mine is supported here and bound up
here.' Just as if there were a beautiful beryl gem of the purest water — eight
faceted, well polished, clear, limpid, consummate in all its aspects, and going
through the middle of it was a blue, yellow, red, white, or brown thread — and
a man with good eyesight, taking it in his hand, were to reflect on it thus:
'This is a beautiful beryl gem of the purest water, eight faceted, well
polished, clear, limpid, consummate in all its aspects. And this, going through
the middle of it, is a blue, yellow, red, white, or brown thread.' In the same
way — with his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to imperturbability — the
monk directs and inclines it to knowledge and vision. He discerns: 'This body
of mine is endowed with form, composed of the four primary elements, born from
mother and father, nourished with rice and porridge, subject to inconstancy,
rubbing, pressing, dissolution, and dispersion. And this consciousness of mine
is supported here and bound up here.'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, too, is called the
miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Mind-made Body<o:p></o:p></div>
<div class="MsoNormal">
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to creating a mind-made body. From this body he creates another body, endowed
with form, made of the mind, complete in all its parts, not inferior in its
faculties. Just as if a man were to draw a reed from its sheath. The thought
would occur to him: 'This is the sheath, this is the reed. The sheath is one thing,
the reed another, but the reed has been drawn out from the sheath.' Or as if a
man were to draw a sword from its scabbard. The thought would occur to him:
'This is the sword, this is the scabbard. The sword is one thing, the scabbard
another, but the sword has been drawn out from the scabbard.' Or as if a man
were to pull a snake out from its slough. The thought would occur to him: 'This
is the snake, this is the slough. The snake is one thing, the slough another,
but the snake has been pulled out from the slough.' In the same way — with his
mind thus concentrated, purified, and bright, unblemished, free from defects,
pliant, malleable, steady, and attained to imperturbability, the monk directs
and inclines it to creating a mind-made body. From this body he creates another
body, endowed with form, made of the mind, complete in all its parts, not
inferior in its faculties.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, too, is called the
miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Supranormal Powers<o:p></o:p></div>
<div class="MsoNormal">
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to the modes of supranormal powers. He wields manifold supranormal powers.
Having been one he becomes many; having been many he becomes one. He appears.
He vanishes. He goes unimpeded through walls, ramparts, and mountains as if
through space. He dives in and out of the earth as if it were water. He walks
on water without sinking as if it were dry land. Sitting cross-legged he flies
through the air like a winged bird. With his hand he touches and strokes even
the sun and moon, so mighty and powerful. He exercises influence with his body
even as far as the Brahma worlds. Just as a skilled potter or his assistant
could craft from well-prepared clay whatever kind of pottery vessel he likes,
or as a skilled ivory-carver or his assistant could craft from well-prepared
ivory any kind of ivory-work he likes, or as a skilled goldsmith or his
assistant could craft from well-prepared gold any kind of gold article he
likes; in the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to the modes of supranormal
powers... He exercises influence with his body even as far as the Brahma
worlds.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, too, is called the
miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Clairaudience<o:p></o:p></div>
<div class="MsoNormal">
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to the divine ear-element. He hears — by means of the divine ear-element,
purified and surpassing the human — both kinds of sounds: divine and human,
whether near or far. Just as if a man traveling along a highway were to hear
the sounds of kettledrums, small drums, conchs, cymbals, and tom-toms. He would
know, 'That is the sound of kettledrums, that is the sound of small drums, that
is the sound of conchs, that is the sound of cymbals, and that is the sound of
tom-toms.' In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to the divine
ear-element. He hears — by means of the divine ear-element, purified and
surpassing the human — both kinds of sounds: divine and human, whether near or
far.<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, too, is called the
miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Mind Reading<o:p></o:p></div>
<div class="MsoNormal">
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to knowledge of the awareness of other beings. He knows the awareness of other
beings, other individuals, having encompassed it with his own awareness. He
discerns a mind with passion as a mind with passion, and a mind without passion
as a mind without passion. He discerns a mind with aversion as a mind with
aversion, and a mind without aversion as a mind without aversion. He discerns a
mind with delusion as a mind with delusion, and a mind without delusion as a
mind without delusion. He discerns a restricted mind as a restricted mind, and
a scattered mind as a scattered mind. He discerns an enlarged mind as an
enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an
excelled mind [one that is not at the most excellent level] as an excelled
mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated
mind as a concentrated mind, and an unconcentrated mind as an unconcentrated
mind. He discerns a released mind as a released mind, and an unreleased mind as
an unreleased mind. Just as if a young woman — or man — fond of ornaments,
examining the reflection of her own face in a bright mirror or a bowl of clear water
would know 'blemished' if it were blemished, or 'unblemished' if it were not.
In the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other beings, other
individuals, having encompassed it with his own awareness. He discerns a mind
with passion as a mind with passion, and a mind without passion as a mind
without passion... a released mind as a released mind, and an unreleased mind
as an unreleased mind.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, too, is called the
miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Recollection of Past Lives<o:p></o:p></div>
<div class="MsoNormal">
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to knowledge of the recollection of past lives (lit: previous homes). He
recollects his manifold past lives, i.e., one birth, two births, three births,
four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one
hundred thousand, many aeons of cosmic contraction, many aeons of cosmic
expansion, many aeons of cosmic contraction and expansion, [recollecting],
'There I had such a name, belonged to such a clan, had such an appearance. Such
was my food, such my experience of pleasure and pain, such the end of my life.
Passing away from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my food, such my
experience of pleasure and pain, such the end of my life. Passing away from
that state, I re-arose here.' Thus he recollects his manifold past lives in
their modes and details. Just as if a man were to go from his home village to
another village, and then from that village to yet another village, and then
from that village back to his home village. The thought would occur to him, 'I
went from my home village to that village over there. There I stood in such a
way, sat in such a way, talked in such a way, and remained silent in such a
way. From that village I went to that village over there, and there I stood in
such a way, sat in such a way, talked in such a way, and remained silent in
such a way. From that village I came back home.' In the same way — with his
mind thus concentrated, purified, and bright, unblemished, free from defects,
pliant, malleable, steady, and attained to imperturbability — the monk directs
and inclines it to knowledge of the recollection of past lives. He recollects
his manifold past lives... in their modes and details.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, too, is called the
miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Passing Away &
Re-appearance of Beings<o:p></o:p></div>
<div class="MsoNormal">
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to knowledge of the passing away and re-appearance of beings. He sees — by
means of the divine eye, purified and surpassing the human — beings passing
away and re-appearing, and he discerns how they are inferior and superior,
beautiful and ugly, fortunate and unfortunate in accordance with their kamma:
'These beings — who were endowed with bad conduct of body, speech, and mind,
who reviled the noble ones, held wrong views and undertook actions under the
influence of wrong views — with the break-up of the body, after death, have
re-appeared in the plane of deprivation, the bad destination, the lower realms,
in hell. But these beings — who were endowed with good conduct of body, speech,
and mind, who did not revile the noble ones, who held right views and undertook
actions under the influence of right views — with the break-up of the body,
after death, have re-appeared in the good destinations, in the heavenly world.'
Thus — by means of the divine eye, purified and surpassing the human — he sees
beings passing away and re-appearing, and he discerns how they are inferior and
superior, beautiful and ugly, fortunate and unfortunate in accordance with
their kamma. Just as if there were a tall building in the central square [of a
town], and a man with good eyesight standing on top of it were to see people
entering a house, leaving it, walking along the street, and sitting in the
central square. The thought would occur to him, 'These people are entering a
house, leaving it, walking along the streets, and sitting in the central
square.' In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge of the
passing away and re-appearance of beings. He sees — by means of the divine eye,
purified and surpassing the human — beings passing away and re-appearing, and
he discerns how they are inferior and superior, beautiful and ugly, fortunate
and unfortunate in accordance with their kamma...<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, too, is called the
miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Ending of Mental
Fermentations<o:p></o:p></div>
<div class="MsoNormal">
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, the monk directs and
inclines it to the knowledge of the ending of the mental fermentations. He
discerns, as it has come to be, that 'This is stress... This is the origination
of stress... This is the cessation of stress... This is the way leading to the
cessation of stress... These are mental fermentations... This is the
origination of fermentations... This is the cessation of fermentations... This
is the way leading to the cessation of fermentations.' His heart, thus knowing,
thus seeing, is released from the fermentation of sensuality, the fermentation
of becoming, the fermentation of ignorance. With release, there is the
knowledge, 'Released.' He discerns that 'Birth is ended, the holy life
fulfilled, the task done. There is nothing further for this world.' Just as if
there were a pool of water in a mountain glen — clear, limpid, and unsullied —
where a man with good eyesight standing on the bank could see shells, gravel, and
pebbles, and also shoals of fish swimming about and resting, and it would occur
to him, 'This pool of water is clear, limpid, and unsullied. Here are these
shells, gravel, and pebbles, and also these shoals of fish swimming about and
resting.' In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to the knowledge of the
ending of the mental fermentations. He discerns, as it has come to be, that
'This is stress... This is the origination of stress... This is the cessation
of stress... This is the way leading to the cessation of stress... These are
mental fermentations... This is the origination of fermentations... This is the
cessation of fermentations... This is the way leading to the cessation of
fermentations.' His heart, thus knowing, thus seeing, is released from the
fermentation of sensuality, the fermentation of becoming, the fermentation of
ignorance. With release, there is the knowledge, 'Released.' He discerns that
'Birth is ended, the holy life fulfilled, the task done. There is nothing
further for this world.'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, too, is called the
miracle of instruction.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"These are the three
miracles that I declare, Kevatta, having directly known and realized them for
myself.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Conversations with the Gods<o:p></o:p></div>
<div class="MsoNormal">
"Once, Kevatta, this
train of thought arose in the awareness of a certain monk in this very
community of monks: 'Where do these four great elements — the earth property,
the liquid property, the fire property, and the wind property — cease without
remainder?' Then he attained to such a state of concentration that the way
leading to the gods appeared in his centered mind. So he approached the gods of
the retinue of the Four Great Kings and, on arrival, asked them, 'Friends,
where do these four great elements — the earth property, the liquid property,
the fire property, and the wind property — cease without remainder?'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"When this was said, the
gods of the retinue of the Four Great Kings said to the monk, 'We also don't
know where the four great elements... cease without remainder. But there are
the Four Great Kings who are higher and more sublime than we. They should know
where the four great elements... cease without remainder.'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"So the monk approached
the Four Great Kings and, on arrival, asked them, 'Friends, where do these four
great elements... cease without remainder?'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"When this was said, the
Four Great Kings said to the monk, 'We also don't know where the four great
elements... cease without remainder. But there are the gods of the Thirty-three
who are higher and more sublime than we. They should know...'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"So the monk approached
the gods of the Thirty-three and, on arrival, asked them, 'Friends, where do
these four great elements... cease without remainder?'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"When this was said, the
gods of the Thirty-three said to the monk, 'We also don't know where the four
great elements... cease without remainder. But there is Sakka, the ruler of the
gods, who is higher and more sublime than we. He should know... '<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"So the monk approached
Sakka, the ruler of the gods, and, on arrival, asked him, 'Friend, where do
these four great elements... cease without remainder?'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"When this was said,
Sakka, the ruler of the gods, said to the monk, 'I also don't know where the
four great elements... cease without remainder. But there are the Yama gods who
are higher and more sublime than I. They should know...'...<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"The Yama gods said, 'We
also don't know... But there is the god named Suyama... He should know...'...<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Suyama said, 'I also
don't know... But there is the god named Santusita... He should know...'...<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Santusita said, 'I also
don't know... But there are the Nimmanarati gods... They should know...'...<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"The Nimmanarati gods said,
'We also don't know... But there is the god named Sunimmita... He should
know...'...<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Sunimmita said, 'I also
don't know... But there are the Paranimmitavasavatti gods... They should
know...'...<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"The Paranimmitavasavatti
gods said, 'We also don't know... But there is the god named Paranimmita
Vasavatti... He should know...'...<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"So the monk approached
the god Vasavatti and, on arrival, asked him, 'Friend, where do these four
great elements... cease without remainder?'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"When this was said, the
god Vasavatti said to the monk, 'I also don't know where the four great
elements... cease without remainder. But there are the gods of the retinue of
Brahma who are higher and more sublime than I. They should know where the four
great elements... cease without remainder'...<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Then the monk attained
to such a state of concentration that the way leading to the gods of the
retinue of Brahma appeared in his centered mind. So he approached the gods of
the retinue of Brahma and, on arrival, asked them, 'Friends, where do these
four great elements — the earth property, the liquid property, the fire
property, and the wind property — cease without remainder?'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"When this was said, the
gods of the retinue of Brahma said to the monk, 'We also don't know where the
four great elements... cease without remainder. But there is Brahma, the Great
Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the
Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All
That Have Been and Shall Be. He is higher and more sublime than we. He should
know where the four great elements... cease without remainder.'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"'But where, friends, is
the Great Brahma now?'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"'Monk, we also don't
know where Brahma is or in what way Brahma is. But when signs appear, light shines
forth, and a radiance appears, Brahma will appear. For these are the portents
of Brahma's appearance: light shines forth and a radiance appears.'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Then it was not long
before Brahma appeared.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"So the monk approached
the Great Brahma and, on arrival, said, 'Friend, where do these four great
elements — the earth property, the liquid property, the fire property, and the
wind property — cease without remainder?'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"When this was said, the
Great Brahma said to the monk, 'I, monk, am Brahma, the Great Brahma, the
Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord,
the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been
and Shall Be.'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
A second time, the monk said
to the Great Brahma, 'Friend, I didn't ask you if you were Brahma, the Great
Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the
Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All
That Have Been and Shall Be. I asked you where these four great elements — the
earth property, the liquid property, the fire property, and the wind property —
cease without remainder.'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"A second time, the Great
Brahma said to the monk, 'I, monk, am Brahma, the Great Brahma, the Conqueror,
the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker,
Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall
Be.'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"A third time, the monk
said to the Great Brahma, 'Friend, I didn't ask you if you were Brahma, the
Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the
Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All
That Have Been and Shall Be. I asked you where these four great elements — the
earth property, the liquid property, the fire property, and the wind property —
cease without remainder.'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Then the Great Brahma,
taking the monk by the arm and leading him off to one side, said to him, 'These
gods of the retinue of Brahma believe, "There is nothing that the Great
Brahma does not know. There is nothing that the Great Brahma does not see.
There is nothing of which the Great Brahma is unaware. There is nothing that
the Great Brahma has not realized." That is why I did not say in their
presence that I, too, don't know where the four great elements... cease without
remainder. So you have acted wrongly, acted incorrectly, in bypassing the
Blessed One in search of an answer to this question elsewhere. Go right back to
the Blessed One and, on arrival, ask him this question. However he answers it,
you should take it to heart.'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Then — just as a strong
man might extend his flexed arm or flex his extended arm — the monk disappeared
from the Brahma world and immediately appeared in front of me. Having bowed
down to me, he sat to one side. As he was sitting there he said to me, 'Lord,
where do these four great elements — the earth property, the liquid property,
the fire property, and the wind property — cease without remainder?'<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"When this was said, I
said to him,2 'Once, monk, some sea-faring merchants took a shore-sighting bird
and set sail in their ship. When they could not see the shore, they released
the shore-sighting bird. It flew to the east, south, west, north, straight up,
and to all the intermediate points of the compass. If it saw the shore in any
direction, it flew there. If it did not see the shore in any direction, it
returned right back to the ship. In the same way, monk, having gone as far as
the Brahma world in search of an answer to your question, you have come right
back to my presence.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"'Your question should
not be phrased in this way: Where do these four great elements — the earth
property, the liquid property, the fire property, and the wind property — cease
without remainder? Instead, it should be phrased like this:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Where do water, earth, fire,
& wind<o:p></o:p></div>
<div class="MsoNormal">
have no footing?<o:p></o:p></div>
<div class="MsoNormal">
Where are long & short,<o:p></o:p></div>
<div class="MsoNormal">
coarse & fine,<o:p></o:p></div>
<div class="MsoNormal">
fair & foul,<o:p></o:p></div>
<div class="MsoNormal">
name & form<o:p></o:p></div>
<div class="MsoNormal">
brought to an end?<o:p></o:p></div>
<div class="MsoNormal">
"'And the answer to that
is:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Consciousness without
feature,1<o:p></o:p></div>
<div class="MsoNormal">
without end,<o:p></o:p></div>
<div class="MsoNormal">
luminous all around:<o:p></o:p></div>
<div class="MsoNormal">
Here water, earth, fire, &
wind<o:p></o:p></div>
<div class="MsoNormal">
have no footing.<o:p></o:p></div>
<div class="MsoNormal">
Here long & short<o:p></o:p></div>
<div class="MsoNormal">
coarse & fine<o:p></o:p></div>
<div class="MsoNormal">
fair & foul<o:p></o:p></div>
<div class="MsoNormal">
name & form<o:p></o:p></div>
<div class="MsoNormal">
are all brought to an end.<o:p></o:p></div>
<div class="MsoNormal">
With the cessation of [the
activity of] consciousness<o:p></o:p></div>
<div class="MsoNormal">
each is here brought to an end.'"<o:p></o:p></div>
<div class="MsoNormal">
That is what the Blessed One
said. Gratified, Kevatta the householder delighted in the Blessed One's words.<o:p></o:p></div>
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<br /></div>
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--------------------------------------------------------------------------------</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Notes<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
1. Viññanam anidassanam. This
term is nowhere explained in the Canon, although MN 49 mentions that it
"does not partake in the allness of the All" — the "All"
meaning the six internal and six external sense media (see SN 35.23). In this
it differs from the consciousness factor in dependent co-arising, which is
defined in terms of the six sense media. Lying outside of time and space, it
would also not come under the consciousness-aggregate, which covers all
consciousness near and far; past, present, and future. However, the fact that
it is outside of time and space — in a dimension where there is no here, there,
or in between (Ud 1.10), no coming, no going, or staying (Ud 8.1) — means that
it cannot be described as permanent or omnipresent, terms that have meaning
only within space and time. The standard description of nibbana after death is,
"All that is sensed, not being relished, will grow cold right here."
(See MN 140 and Iti 44.) Again, as "all" is defined as the sense
media, this raises the question as to whether consciousness without feature is
not covered by this "all." However, AN 4.174 warns that any
speculation as to whether anything does or doesn't remain after the
remainderless stopping of the six sense media is to "complicate
non-complication," which gets in the way of attaining the non-complicated.
Thus this is a question that is best put aside.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
2. This passage also appears
at AN 6.54. — Ed.<o:p></o:p></div>
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<br /></div>
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--------------------------------------------------------------------------------</div>
<div class="MsoNormal">
Revised: Monday 2007-09-03<o:p></o:p></div>
<div class="MsoNormal">
http://www.accesstoinsight.org/tipitaka/dn/dn.11.0.than.html<o:p></o:p></div>
<div class="MsoNormal">
<span style="font-size: 8.0pt;"><br /></span></div>
</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-77727558456633793112012-04-19T20:25:00.000+08:002012-04-19T20:30:17.210+08:00Cakkavatti Sutta<div dir="ltr" style="text-align: left;" trbidi="on">
DN 26
Cakkavatti Sutta<br />
The Wheel-turning Emperor<br />
(excerpt)<br />
Translated from the Pali by<br />
Thanissaro Bhikkhu PTS: D iii 58<br />
<br />--------------------------------------------------------------------------------<br />
Source: Transcribed from a file provided by the translator.<br />
--------------------------------------------------------------------------------<br />
<br />Copyright © 2002 Thanissaro Bhikkhu.<br />
Access to Insight edition © 2002<br />
<br />For free distribution. This work may be republished,
reformatted, reprinted, and redistributed in any medium. It is the author's
wish, however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and other
derivative works be clearly marked as such.<span style="mso-spacerun: yes;">
</span><br />
<br />--------------------------------------------------------------------------------<br />
<br />Translator's Introduction<br />
<br />The body of this sutta consists of a narrative illustrating
the power of skillful action.<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
In the past, unskillful behavior was unknown among the human
race. As a result, people lived for an immensely long time — 80,000 years —
endowed with great beauty, wealth, pleasure, and strength. Over the course of
time, though, they began behaving in various unskillful ways. This caused the
human life span gradually to shorten, to the point where it now stands at 100
years, with human beauty, wealth, pleasure, and strength decreasing
proportionately. <br />
<br />In the future, as morality continues to degenerate, human life
will continue to shorten to the point were the normal life span is 10 years,
with people reaching sexual maturity at five. "Among those human beings,
the ten courses of action (see AN 10.176) will have entirely disappeared... The
word 'skillful' will not exist, so from where will there be anyone who does
what is skillful? <br />
<br />Those who lack the honorable qualities of motherhood,
fatherhood, contemplative-hood, & priest-hood will be the ones who receive
homage... Fierce hatred will arise, fierce malevolence, fierce rage, &
murderous thoughts: mother for child, child for mother, father for child, child
for father, brother for sister, sister for brother." <br />
<br />Ultimately,
conditions will deteriorate to the point of a "sword-interval," in
which swords appear in the hands of all human beings, and they hunt one another
like game. A few people, however, will take shelter in the wilderness to escape
the carnage, and when the slaughter is over, they will come out of hiding and
resolve to take up a life of skillful and virtuous action again. <br />
<br />With the
recovery of virtue, the human life span will gradually increase again until it
reaches 80,000years, with people attaining sexual maturity at 500. Only three
diseases will be known at that time: desire, lack of food, and old age. Another
Buddha — Metteyya (Maitreya) — will gain Awakening, his monastic Sangha
numbering in the thousands. The greatest king of the time, Sankha, will go
forth into homelessness and attain arahantship under Metteyya's guidance.</div>
<br />The story, after chronicling the ups and downs of human
wealth, life span, etc., concludes with the following lesson on kamma and
skillful action.<br />
<br />--------------------------------------------------------------------------------<br />
<br />
..."Monks, live with yourself as your island, yourself
as your refuge, with nothing else as your refuge. Live with the Dhamma as your
island, the Dhamma as your refuge, with nothing else as your refuge. 1 And how
does a monk live with himself as his island, himself as his refuge, with nothing
else as his refuge; with the Dhamma as his island, the Dhamma as his refuge,
with nothing else as his refuge? <br />
<br />
There is the case where a monk remains focused
on the body in & of itself — ardent, alert, & mindful — putting aside
greed & distress with reference to the world. He remains focused on
feelings in & of themselves... mind in & of itself... mental qualities
in & of themselves — ardent, alert, & mindful — putting aside greed
& distress with reference to the world. This is how a monk lives with
himself as his island, himself as his refuge, with nothing else as his refuge;
with the Dhamma as his island, the Dhamma as his refuge, with nothing else as
his refuge.<br />
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
"Wander, monks, in your proper range, your own
ancestral territory. When you wander in your proper range, your own ancestral
territory, you will grow in long life, beauty, pleasure, wealth, &
strength.</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
"And what constitutes a monk's long life? 2 There is
the case where a monk develops the base of power endowed with concentration
founded on desire & the fabrications of exertion. He develops the base of
power endowed with concentration founded on persistence... founded on intent...
He develops the base of power endowed with concentration founded on
discrimination & the fabrications of exertion. From the development &
pursuit of these four bases of power, he can stay (alive) for an aeon, if he
wants, or for the remainder of an aeon. This constitutes a monk's long life.</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
"And what constitutes a monk's beauty? There is the
case where a monk is virtuous. He dwells restrained in accordance with the
Patimokkha, consummate in his behavior & sphere of activity. He trains
himself, having undertaken the training rules, seeing danger in the slightest
faults. This constitutes a monk's beauty.</div>
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
"And what constitutes a monk's pleasure? There is the
case where a monk — quite withdrawn from sensuality, withdrawn from unskillful
mental qualities — enters & remains in the first jhana: rapture &
pleasure born from withdrawal, accompanied by directed thought & evaluation.
<br />
With the stilling of directed thoughts & evaluations, he enters &
remains in the second jhana: rapture & pleasure born of composure,
unification of awareness free from directed thought & evaluation — internal
assurance. With the fading of rapture, he remains in equanimity, is mindful
& alert, and senses pleasure with the body. <br />
He enters & remains in the
third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has
a pleasurable abiding.' With the abandoning of pleasure & pain — as with
the earlier disappearance of elation & distress — he enters & remains
in the fourth jhana: purity of equanimity & mindfulness, neither pleasure
nor pain. This constitutes a monk's pleasure.</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
"And what constitutes a monk's wealth? There is the
case where a monk keeps pervading the first direction [the east] — as well as
the second direction, the third, & the fourth — with an awareness imbued
with good will. Thus he keeps pervading above, below, & all around,
everywhere & in every respect the all-encompassing world with an awareness
imbued with good will: abundant, expansive, immeasurable, free from hostility,
free from ill will.</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
"He keeps pervading the first direction — as well as
the second direction, the third, & the fourth — with an awareness imbued
with compassion... imbued with appreciation...</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
"He keeps pervading the first direction — as well as
the second direction, the third, & the fourth — with an awareness imbued
with equanimity. Thus he keeps pervading above, below, & all around,
everywhere & in every respect the all-encompassing world with an awareness
imbued with equanimity: abundant, expansive, immeasurable, free from hostility,
free from ill will.</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
"This constitutes a monk's wealth.</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
"And what constitutes a monk's strength? There is the
case where a monk, through the ending of the mental fermentations, enters &
remains in the fermentation-free awareness-release & discernment-release,
having directly known & realized them for himself right in the here &
now. This constitutes a monk's strength.</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
"Monks, I don't envision any other single strength so
hard to overcome as this: the strength of Mara. 3 And the adopting of skillful
qualities is what causes this merit to increase." 4</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
That is what the Blessed One said. Gratified, the monks
delighted in the Blessed One's words.</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
--------------------------------------------------------------------------------</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
Notes</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
1. This can also be translated as: "Live with mental
qualities (dhammas) as your island, mental qualities as your refuge, with
nothing else as your refuge."</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
2. Literally, "what is in a monk's long life?"
This appears to be an idiomatic usage of the locative case. The commentary
interprets this idiom as meaning, what causes a monk's long life, beauty, etc.
From this reading, it explains, for example, that a monk attracts wealth if he
develops the four sublime attitudes. While this is true, it seems to cheapen
the message of this passage.</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
3. This last passage is related to the opening passage of
the sutta, in which the Buddha says, "Wander, monks, in your proper range,
your own ancestral territory. When one wanders in his proper range, his own
ancestral territory, Mara gains no opening, Mara gains no foothold. And it is
because of adopting skillful qualities that this merit increases." See
also SN 47.6-7.</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
4. This is the refrain repeated with each stage in the
account of how human life will improve in the aftermath of the sword-interval.
Here, "merit" seems to have the meaning it has in Iti 22: "Don't
be afraid of acts of merit." This is another way of saying what is
blissful, desirable, pleasing, endearing, charming — i.e., acts of merit.</div>
<br />
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--------------------------------------------------------------------------------</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
Revised: Monday 2007-09-03</div>
<a href="http://www.accesstoinsight.org/tipitaka/dn/dn.26.0.than.html">http://www.accesstoinsight.org/tipitaka/dn/dn.26.0.than.html</a></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-79593889909034697192012-04-14T15:41:00.000+08:002012-04-14T15:41:04.355+08:00Atanatiya Sutta<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<div class="MsoNormal">
DN 32</div>
<div class="MsoNormal">
Atanatiya Sutta</div>
<div class="MsoNormal">
Discourse on Atanatiya</div>
<div class="MsoNormal">
Translated from the Pali by</div>
<div class="MsoNormal">
Piyadassi Thera PTS: D iii 194</div>
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<br /></div>
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--------------------------------------------------------------------------------</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Source: From The Book of Protection, translated by Piyadassi
Thera (Kandy: Buddhist Publication Society, 1999). Copyright © 1999 Buddhist
Publication Society. Used with permission.</div>
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<br /></div>
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--------------------------------------------------------------------------------</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Copyright © 1999 Buddhist Publication Society.</div>
<div class="MsoNormal">
Access to Insight edition © 1999</div>
<div class="MsoNormal">
For free distribution. This work may be republished,
reformatted, reprinted, and redistributed in any medium. It is the author's
wish, however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and other
derivative works be clearly marked as such.
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
--------------------------------------------------------------------------------</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Thus have I heard: 1</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
On one occasion the Blessed One was living on the Vulture's
Peak near Rajagaha (Rajagir).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Then four great kings2 having placed a guard over the four
quarters, with a large army of Yakkhas, of Gandhabbas, of Kumbhandas, of Nagas;
having placed troops; having placed a barricade of soldiers on four sides, came
to the presence of the Blessed One, when the night was far advanced,
illuminating the entire Vulture's Peak with their surpassing radiance, saluted
the Blessed One and sat on one side. From among the (attendant) Yakkhas, some
saluted the Blessed One, and sat on one side; some exchanged greetings with the
Blessed One conversing in a friendly and courteous manner, and sat on one side;
some saluted him with clasped hands, and sat on one side; some announced their
name and lineage, and sat on one side; some sat on one side in silence.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Then the great King Vessavana (Skt. Vaisravana3), who was
seated on one side, said to the Blessed One:</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Venerable Sir (bhante), there are eminent Yakkhas who
are not pleased with the Blessed One, there are also eminent Yakkhas pleased
with the Blessed One. There are Yakkhas of middle rank who are not pleased with
the Blessed One, and there are those who are pleased with the Blessed One.
There are Yakkhas of inferior rank who are not pleased with the Blessed One,
and there are those who are pleased with the Blessed One. The Yakkhas, bhante,
as a rule, are not pleased with the Blessed One. What is the reason for
this?"</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Well, the Blessed One teaches the Dhamma to establish
abstention from killing, from stealing, from sexual misconduct, from false
speech, and from liquor that causes intoxication and negligence. To them such
teaching is unpleasant and unpalatable."</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Surely bhante, there are disciples of the Blessed One.
They frequent the remote recesses of forest and woodland wilderness where there
is no sound, no tumult, where breezes are void of human contact, and suitable
for man's seclusion and quiet contemplation. There are eminent Yakkhas who haunt
these forests, who have no faith in the word of the Blessed One.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Bhante, may the Blessed One learn the Atanata4
protection so that the displeased Yakkhas may be pleased, so that the monks and
nuns, laymen and laywomen, may be at ease, guarded, protected and
unharmed."</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Blessed One gave consent by his silence. Then the great
King Vessavana, knowing that the Blessed One had consented, recited the
Atanatiya protection:</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
1. "Homage to Vipassi (the Buddha) possessed of the eye
(of wisdom) and splendor. Homage to Sikhi (the Buddha) compassionate towards
all beings.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
2. "Homage to Vessabhu (the Buddha) free from all
defilements and possessed of ascetic energy. Homage to Kakusanda (the Buddha),
the conqueror of (the five-fold) host of Mara.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
3. "Homage to Konagamana (the Buddha) who has shed all
defilements, and had lived the holy life. Homage to Kassapa (the Buddha) who is
fully freed from all defilements.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
4. "Homage to Angirasa (the Buddha Gotama), the son of
the Sakyas, who is full of radiance, and who proclaimed the Dhamma that dispels
all suffering.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
5. "Those in the world, who have extinguished (the
flames of passion), and have perceived through insight (meditation), things as
they really are, they never slander anyone; they are mighty men who are free from
fear.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
6. "Gotama (the Buddha) dear to gods and men, endowed
with knowledge and virtue,5 mighty and fearless, all do homage to him (homage
be to him).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
7-8. "When the resplendent sun — offspring of Aditi —
with its full orb, arises, then the night ceases, and it is called the day. The
direction from which the sun rises (is the East). There exists the ocean deep
and vast.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
9. "This — a spreading sheet of water — they know as
the ocean. Where there is East (to the East of Mount Meru) they say that quarter
is East.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
10. "Custodian of this quarter is a great king named
Dhatarattha who has a retinue of attendants, and is sovereign lord of the
Gandhabbas.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
11. "Attended by Ghandhabbas he enjoys their song and
dance. Many are his (Datharatta's) sons, all of one name, so have I heard.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
12-13. "Eighty and ten and one are they, Inda their
name, and mighty are they. They too, beholding the Buddha — Kinsman of the sun,
mighty and fearless — salute him from afar: "Homage to thee, who art
unique among mankind; glory to thee, the noblest among men."6</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
14-15. "As by thy omniscience,7 thou hast looked on
(mankind with a knowing eye), even the non-humans pay reverence to thee. This
we have often heard. We, therefore, request the Yakkhas to pay homage to
Gotama, the Conqueror (the Buddha). They too say: 'We reverence Gotama, the
Conqueror, we reverence Gotama who is endowed with knowledge and virtue.'"</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
16-18. "The direction from where the petas (corpses),
backbiters, murderers, the fierce brigands, and the deceitful are removed, is
the direction (to the right of <st1:place w:st="on"><st1:placetype w:st="on">Mount</st1:placetype>
<st1:placename w:st="on">Meru</st1:placename></st1:place>), and is called the
quarter of the South. The custodian of this quarter is a great king named
Virulha who has a retinue of attendants, and is the sovereign lord of
Kumbhandas. Attended by the Kumbhandas he enjoys their song and dance.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
19. "Many are his (Virulha's) sons, all of one name, so
have I heard. Eighty and ten and one are they, Inda their names, and mighty are
they.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
20. "They too, beholding the Buddha — Kinsman of the
sun, mighty and fearless — salute him from afar: 'Homage to thee, who art
unique among mankind; glory to thee, the highest among men.'</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
21-22. "As by thy omniscience, thou hast looked on
(mankind with a knowing eye), even the non-humans pay reverence to thee. This
we have often heard. We, therefore, request the Yakkhas to pay homage to
Gotama, the Conqueror (the Buddha). They too say: 'We reverence, Gotama, the
Conqueror, we reverence Gotama who is endowed with knowledge and virtue.'</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
23-24. "When the resplendent sun — offspring of Aditi —
with its full orb, sets, then the day ceases, and it is called night. The
direction where the sun sets (is the West). There exists the ocean deep and
vast.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
25. "This — a spreading sheet of water — they know as
the ocean. Where there is West (to the West of Mount Meru) they say that
quarter is West.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
26. "Custodians of this quarter is a great king named
Virupakkha who has a retinue of attendants, and is sovereign lord of the Nagas.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
27. "Attended by Nagas he enjoys their song and dance.
Many are his (Virupakkha's) sons, all of one name, so have I heard.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
28-29. "Eighty and ten and one are they, Inda their
name, and mighty are they. They too, beholding the Buddha — Kinsman of the sun,
mighty and fearless — salute him from afar: 'Homage to thee, who art unique
among mankind; glory to thee, the noblest among men.'</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
30-31. "As by thy omniscience, thou hast looked on
(mankind with a knowing eye), even the non-humans pay reverence to thee. This
we have often heard. We, therefore, request the Yakkhas to pay homage to
Gotama, the Conqueror (the Buddha). They too say: 'We reverence, Gotama, the
Conqueror, we reverence Gotama who is endowed with knowledge and virtue.'</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
32. "Where lies delightful Uttarakuru (the Northern
continent), where towers beautiful <st1:place w:st="on"><st1:placetype w:st="on">Mount</st1:placetype>
<st1:placename w:st="on">Meru</st1:placename></st1:place>, there are born men
who are selfless and unattached.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
33. "They neither sow the seed nor use8 the plow.
Spontaneously grown corn is there for them to enjoy.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
34. "The rice, purged of the red powder and of husk,
clean and sweet-scented, is boiled in golden vessels; it is this that they
partake of.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
35. "They make of cows a single-seated mount (like
mounting on horseback)9 and ride about from place to place.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
36-37. "They make use of women and men, girls and boys
as vehicles, and travel from place to place in them.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
38. "Mounting on vehicles (on elephants and horses)
they (the Yakkhas of King Vessavana) travel in every direction.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
39. "This king who has a retinue of attendants, is
possessed of elephants and horses on which he rides. He also has celestial chariots,
palaces, and palanquins. He has cities well built in the celestial regions.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Their names are Atanata, Kusinata, Parakusinata,
Natapuriya, Parakusitanata. To the North, the city of <st1:city w:st="on">Kapilavata</st1:city>,
to the South10 Janogha, and cities named Navanavati, Ambara-ambaravati and the <st1:place w:st="on"><st1:placetype w:st="on">kingdom</st1:placetype> of <st1:placename w:st="on">Alakamanda</st1:placename></st1:place>. Happy one (addressing the
Buddha), this Kuvera (another name for Vessavana) has a kingdom named Visna,
therefore, the great king Kuvera is called Vessavana. There are Yakkhas (of
this king) who hold investigations and make them known. They are Tatola,
Tattala, Tatotala, Ojasi, Tejasi, Tatojasi, Suro, Raja (Sura-raja) Arittho,
Nemi (Arittha-nemi). There (in Visana kingdom) lies the <st1:place w:st="on"><st1:placetype w:st="on">lake</st1:placetype> <st1:placename w:st="on">Dharani</st1:placename></st1:place>
whence rain-clouds (drawing water) pour them forth. And there is also the hall
named Bhagalavati where the Yakkhas assemble.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
40. "There (round about the hall) are trees bearing
perpetual fruit. (On these trees) there are multitudes of birds. There also is
heard the cry of peacocks and herons, and the melodious song of kokilas (the
Indian cuckoo).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
41. "There (near the lake) the cry of the birds, who
call 'Live ye! Live ye!' (jivamjivaka) is heard. The bird Otthavacittaka ('O
lift your hearts!'), the jungle fowls, the crabs and the Pokkharasataka birds
roam the woods.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
42. "There the cry of the parot, the myna-birds and the
dandamanavaka birds is heard. And Kuvera's lotus-lake ever lies in her beauty
in all seasons.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
43-44. "That direction (to the North of Mount Meru) is
called by people the quarter of the North. The custodian of this quarter is a
great king named Kuvera who has a retinue of attendants, and is sovereign lord
of the Yakkhas. Attended by the Yakkhas he enjoys their songs and dance.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
45. "Many are his (Kuvera's) sons, all of one name, so
have I heard. Eighty and ten and one are they, Inda their names, and mighty are
they.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
46. "They too, beholding the Buddha, kinsman of the
sun, mighty and fearless, salute him from afar: 'Homage to thee, who art unique
among mankind! Glory to thee, the noblest among men.'</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
47-48. "As by thy pure omniscience thou hast looked on
(mankind); even the non-humans pay reverence to thee, this we have heard. We,
therefore, request the Yakkhas to pay homage to Gotama, the Conqueror (the
Buddha). They, too, say, 'We reverence Gotama, the Conqueror, we reverence
Gotama who is endowed with knowledge and virtue.'</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Happy One, this is the Atanata protection whereby both
the monks and nuns, laymen and laywomen may live at ease, guarded, protected,
and unharmed.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"If any monk or nun, layman or laywoman learns by heart
this Atanata protection, and be word-perfect in repeating it, and if any
non-human male or female Yakkha, youth or maiden Yakkha, Yakkha Minister or any
Yakkha, or Yakkha attendant; male or female Gandhabba... (as before); male or
female Kumbhanda... male or female Naga... were to walk with him or her, or
stand or sit or lie down with him or her with malevolent intent, such a
non-human, Happy One, will not obtain hospitality from any town or township,
will not obtain a place to dwell, nor could live in the Kingdom of Alakamanda.
He will not be able to attend the meetings of the Yakkhas. Further he would not
be accepted or given in marriage, he would be reproached (by casting remarks on
his deformed teeth or eyes or any part of the body), and the non-humans would
put an empty bowl over his head and split it (head) in seven pieces.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Happy One, there are non-humans who are fierce,
violent, given to retaliation; those non-humans heed neither the (four) great
kings, nor their ministers nor their attendants. They are called rebels against
the (four) great kings. Even as in the <st1:placetype w:st="on">kingdom</st1:placetype>
of <st1:placename w:st="on">Magadha</st1:placename>, the thieves heed neither
the king of <st1:country-region w:st="on">Magadha</st1:country-region>, nor the
ministers, nor their attendants, and are called rebels against the king of <st1:country-region w:st="on">Magadha</st1:country-region>, so
there are non-humans who are fierce... (as before). They are called rebels
against the (four) great kings.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Happy One, if any non-human — male or female Yakkha,
youth or maiden Yakkha, yakkha minister or any Yakkha, or Yakkha attendant;
male or female Gandhabba... (as before); male or female Kumbhanda... male or
female Naga... were to walk with a monk or nun, or a layman or laywoman, or
stand, or sit, or lie down with him or her with malevolent intent, then should
(the molested one) inform, cry aloud and shout to those Yakkhas, to the mighty
Yakkhas, their commanders and chief commanders saying: 'This Yakkha is seizing
me, takes possession of me, is harassing me, assailing me, is harming me,
harming me intensely and would not let me go!'</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Who are the Yakkhas, mighty Yakkhas and commanders,
and chief commanders (to whom such appeal should be made)?</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
49. Inda, Soma, and Varuna,</div>
<div class="MsoNormal">
Bharadvaja, Pajapati,</div>
<div class="MsoNormal">
Candana, Kamasettha too,</div>
<div class="MsoNormal">
Kinnughandu, Nigahandu,</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
50. Panada, Opamanna too,</div>
<div class="MsoNormal">
Devasata and Matali,</div>
<div class="MsoNormal">
Cittasena and Gandhabba,</div>
<div class="MsoNormal">
Nala, Raja, Janesabha,</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
51. Satagira, Hemavata,</div>
<div class="MsoNormal">
Punnaka, Karatiya, Gula,</div>
<div class="MsoNormal">
Sivaka, Mucalinda too,</div>
<div class="MsoNormal">
Vessamitta, Yugandhara,</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
52. Gopala, Suppagedha too,</div>
<div class="MsoNormal">
Hiri, Netti, and Mandiya,</div>
<div class="MsoNormal">
Pañcalacanda, Alavaka,</div>
<div class="MsoNormal">
Pajjunna, Sumana, Sumukha, Dadamukkha,</div>
<div class="MsoNormal">
With these Serisakka.</div>
<div class="MsoNormal">
"These are the Yakkhas, mighty Yakkhas, the commanders,
the chief commanders to whom (the molested one) should inform, cry aloud and
shout saying: 'This Yakkha is seizing me, takes possession of me, is harassing
me, assailing me, is harming me, and harming me intensely, and this Yakkha
would not let me go!'</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"This, Happy One, is the Atanata protection whereby
monks and nuns, laymen and laywomen may live at ease, guarded, protected, and
unharmed.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Happy One, we now take our leave of you; for we have
many duties to attend to (so said the four Great Kings)."</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Great Kings, it is time for your departure"
(replied the Buddha).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The four great kings arose from their seats, and saluting
the Blessed One, circled round him on his right side, and there and then vanished.
From among the (attendant) Yakkhas some arose from their seats, and saluted the
Blessed One, circled round him on his right side, and there and then vanished;
some exchanged greetings with the Blessed One conversing in a friendly and
courteous manner, and there and then vanished; some saluted the Blessed One
with clasped hands, and there and then vanished; some announced their name and
lineage, and there and then vanished; some in silence there and then vanished.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
When the night had passed the Blessed One addressed the
monks: (The Buddha related to the monks word for word what has been said by the
great King Vessavana, see above.) "Learn by heart, monks, the Atanata
protection, constantly make use of it, bear it in mind. This Atanata protection,
monks, pertains to your welfare, and by virtue of it, monks and nuns, laymen
and laywomen may live at ease, guarded, protected, and unharmed."</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This the Blessed One said. Those monks glad at heart
rejoiced at the words of the Blessed One.</div>
<div class="MsoNormal">
<o:p> </o:p> </div>
<div class="MsoNormal">
--------------------------------------------------------------------------------</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Notes</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
1. D. No. 32.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
2. They are Dhatarattha, Virulha, Virupakkha, and Vessavana,
presiding over the four quarters in the celestial regions.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
3. Vessavana, king of the Northern quarter, according to the
Commentary, was familiar with the Buddha, expert in conversation and
well-disciplined, and thus he became the spokesman. Kuvera is another name for
Vessavana. .</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
4. According to Dighanikaya-attakatha-tika (vol iii, p.
194), King Vessavana had a town by the name of Atanata, where the four kings
assembled and recited this Paritta which speaks of the virtues of the seven
Buddhas: Vipassi, Sikhi, Vessabhu, Kakusanda, Konagama, Kassapa, Gotama.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
They approached the Buddha with the intention of obtaining
his approval in which event, they felt, that this Paritta will attain a revered
position: "satthu kathite imam parittam garu bhavissatiti pi aha"
(Comy).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Learn, ugganhatha: There is nothing for the Buddha to learn
afresh. As the Commentary says, it was to create an opportunity for the Buddha
to listen to the discourse, "Imam parittam savetum okasam karonto
evamha."</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
5. Vijja-carana: literally science and conduct.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
6. From the 13th stanza I have adopted the method of
numbering the stanzas in consecutive order.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
7. Kusalena, an unusual phrase: "omniscience,"
"pure wisdom," "sublime wisdom" (Comy).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
8. Na piniyanti, literally they do not carry the plough.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
9. Tam pittim abhiruyha, mounting on the back (Comy).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
10. Etassa aparabhage (Com).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
--------------------------------------------------------------------------------</div>
<div class="MsoNormal">
Revised: Tuesday 2007-08-14</div>
<div class="MsoNormal">
http://www.accesstoinsight.org/tipitaka/dn/dn.32.0.piya.html</div>
</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-31725196439674035712011-10-15T17:48:00.000+08:002011-10-15T17:48:47.630+08:00Samantabhadra Contemplation Sutra(Taisho Tripitaka 0277)<br />
<br />
Translated into Chinese during Song Dynasty by Dharma-mita<br />
<br />
Translated into English by B.T.T.S.<br />
<br />
--------------------------------------------------------------------------<br />
<br />
Thus I have heard: Once the Buddha was staying at Vaisali, in the multi-storied assembly hall in the Great Forest Monastery. Then he told all the Bhikshus, saying, "After three months, I shall surely enter Parinirvana."<br />
<br />
Thereupon the Venerable Ananda rose from his seat, straightened his garment, and with joined palms and folded hands, circumambulated the Buddha three times and bowed to him, then knelt down with palms together. He attentively gazed at the Tathagata without turning away his eyes for a moment.<br />
<br />
The Elder Mahakasyapa and the Bodhisattva, Mahasattva, Maitreya also rose from their seats, and with palms together bowed to him and gazed up at his honored countenance.<br />
<br />
Then the three great leaders spoke in unison to the Buddha, saying: "World Honored One! After the Nirvana of the Tathagata, how can living beings bring forth the resolve of the Bodhisattva, practice the Expansive Sutras, the Great Vehicle, and ponder the world of Uniform Reality with right thought? How can they keep from losing their resolve for the Supreme Bodhi? How, without cutting off their earthly cares and renouncing their Five Desires, can they also purify their sense organs and destroy their offenses?<br />
<br />
How, with the natural pure eyes received at birth from their parents and without leaving the world of the Five Desires, can they see all impediments, just as they are?"<br />
<br />
The Buddha said to Ananda: "Listen to me attentively! Listen to me attentively! Consider what I am about to say, and remember it well! In the past on Vulture Peak and in other places, the Tathagata has already thoroughly explained the Way of Uniform Reality.<br />
<br />
But now in this place, for all living beings and others in the worlds to come who desire to cultivate the supreme Dharma of the Great Vehicle, and to those who desire to learn the Practices of Universal Worthy and to cultivate the Practices of Universal Worthy, I will now speak this Dharma of contemplation.<br />
<br />
For all those who get to see Universal Worthy, as well as for those who do not see him, I will now explain for you in detail how to eliminate numerous offenses.<br />
<br />
"Ananda! The Bodhisattva Universal Worthy was born in the Eastern Land of Pure Wonder. I have already described the features of his country in detail in the Dharma Flower Sutra. Now I will briefly explain them again.<br />
<br />
"Ananda! If there be Bhikshus, Bhikshunis, Upasakas, Upasikas, Gods, Dragons and the Eight-fold Pantheon, or any living beings who recite Great Vehicle Sutras, if there are those who cultivate the Great Vehicle, aspire to it, delight to see the form and body of the Bodhisattva Universal Worthy, find pleasure in seeing the stupa of the Buddha Abundant Treasures, take joy in seeing Sakyamuni Buddha and the Buddhas who emanate from him, and rejoice to obtain the purity of the six sense organs, then they must learn this contemplation.<br />
<br />
The merits of this contemplation will make them free from all hindrances and allow them to see the Buddhas' fine and sublime form. Even though they have not yet entered into samadhi, just because they recite and keep the Great Vehicle they will devote themselves to practicing it, and after having kept their minds continuously on the Great Vehicle for one day, or for three times seven days, they will be able to see Universal Worthy.<br />
<br />
Those who have heavy obstacles will see him after seven times seven days; again, those who have heavier obstacles will see him after one rebirth. Again, those who have much heavier obstacles will see him after two rebirths; further, those who have still heavier obstacles will see him after three rebirths. Thus the retribution of their karma differs; it is not equal. Thus I speak the teaching expediently."<br />
<br />
"The Bodhisattva Universal Worthy is boundless in the size of his body, boundless in the sound of his voice, and boundless in the form of his image. Desiring to come to this world, he makes use of his sovereign psychic powers and compresses his stature to a smaller size. Because the people in Jambudvipa have the Three Weighty Obstacles, by the power of his wisdom he appears by transformation as mounted on a white elephant. The elephant has six tusks, and seven limbs, (supports its body on the ground?). Under its seven limbs, seven lotus flowers grow.<br />
<br />
The elephant is white as snow, the most brilliant of all shades of white, so pure that even crystal and the Himalaya Mountains cannot compare with it. The body of the elephant is four hundred and fifty yojanas in length and four hundred yojanas in height. At the tip of the six tusks rest six bathing pools. In each bathing pool grow fourteen lotus flowers as large as the pools. The flowers bloom majestically, like the king of celestial trees.<br />
<br />
On each of these flowers sits a jade maiden whose countenance is red as crimson and whose radiance surpasses that of a goddess. In the hand of that maiden five harps appear by transformation, each of them with five hundred musical instruments as its accompaniment.<br />
<br />
Five hundred birds fly up, including ducks, wild geese, and mandarin ducks, in color like precious gems, and settle among flowers and branches.<br />
<br />
On the elephant's trunk there is a flower with a stalk the color of a red pearl. Its blossom is golden, its shape is still a bud that has not yet blossomed.<br />
<br />
After witnessing this event, if a person further repents of his offenses, and contemplates the Great Vehicle attentively, with entire devotion, and ponders it in his mind without cease, he will be able to see the flower spontaneously bloom, and radiate with a golden color. The blossom of the lotus flower is made of kimsuka gems en laid with wonderful, pure Mani jewels; the stamens are made of diamond.<br />
<br />
A transformation Buddha appears, sitting on the petals of the lotus flower with a host of Bodhisattvas sitting on the stamens. From the eyebrows of the transformation Buddha a ray of light appears and enters the elephant's trunk.<br />
<br />
This ray, the color of a red lotus flower, emanates from the elephant's trunk and enters its eyes; the ray then shines from the elephant's eyes and enters its ears; it then comes from the elephant's ears, illuminates its head, and changes into a golden platform.<br />
<br />
On the elephant's head there are three transformed attendants: one holds a golden wheel, another a jewel, and another a vajra pestle. When the attendant raises the pestle and points it at the elephant, the latter immediately walks (a few steps?).<br />
<br />
The elephant does not tread on the ground but hovers in the air, seven feet above the earth, yet the elephant leaves its footprints on the ground. The footprints are altogether perfect, marking the wheel's hub with a thousand spokes. From each hallmark of the wheel's hub grows a great lotus flower, upon which an elephant appears by transformation.<br />
<br />
This elephant also has seven legs and walks after the great elephant. Every time the transformed elephant raises and brings down its legs, seven thousand elephants appear, all following the great elephant as its retinue.<br />
<br />
On the elephant's trunk, in hue like a red lotus flower, sits a transformed Buddha who emits a ray from his eyebrows.<br />
<br />
This ray of light, in similar fashion, enters the elephant's trunk.<br />
The ray emerges from the elephant's trunk and enters its eyes;<br />
the ray then shines from the elephant's eyes and again enters its ears; it then comes from the elephant's ears and reaches its head.<br />
<br />
Gradually rising to the elephant's back, the ray is transformed into a golden saddle which is adorned with the Seven Precious Gems.<br />
<br />
On the four sides of the saddle are the pillars made of the Seven Precious Gems, which are decorated with precious objects, forming a jeweled pedestal. On this pedestal there is a lotus flower stamen bearing the Seven Precious Gems, and that stamen is also composed of a hundred jewels. The blossom of that lotus flower is made of a great Mani-jewel.<br />
<br />
On the top there is a Bodhisattva, called Universal Worthy, who sits cross-legged, whose body, pure as a white jewel, radiates fifty rays of fifty different colours forming a brightness around his head. From the pores of his body he emits rays of light and innumerable transformed Buddhas are at the ends of the rays accompanied by the transformed Bodhisattvas as their retinue.<br />
<br />
The elephant walks quietly and slowly and goes before the follower of the Great Vehicle, raining large jewelled lotus flowers. When this elephant opens its mouth, the precious daughters dwelling in the bathing pools on the elephants tusks, play music whose sound is mystic and extols the Way of One Reality in the Great Vehicle.<br />
<br />
Having seen this wonder, if a follower rejoices and reveres again, further reads and recites the profound sutra, salutes universally the Buddhas in all directions, makes obeisance to the stupa of the Buddha Abundant Treasures, and Shakyamuni Buddha, salutes Universal Worthy, and all the other great Bodhisattvas, then the follower makes this vow:<br />
<br />
Had I received some blessings through my former destiny, I could surely see Universal Worthy. Be pleased, Universal Fortune, to show me your form and body.<br />
<br />
(......)Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-8178900617454197592011-07-23T20:00:00.000+08:002011-07-23T20:00:03.010+08:00The Perfection of Wisdom in 700 Lines (Saptasatika)<span lang="EN-US">Translated by Edward Conze <br />
<br />
<i>Om! Homage to the Perfection of Wisdom, the Lovely, the Holy!</i></span> <br />
<div align="center" class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: center;"><span lang="EN-US"> <hr align="center" size="2" width="100%" /> </span></div><br />
<i><span lang="EN-US">A. The Exposition of the Field of Merit</span></i><br />
<br />
<span lang="EN-US">Thus have I heard at one time. The Lord dwelt at Sravasti, in the park of Anathapindada in the Jetavana, together with a large community of monks, with a thousand monks who were Arhats and with a million Bodhisattvas, great beings, who were armed with the great armour and who were all irreversible from the utmost, right and perfect enlightenment, headed by Manjusri (192) the Crown Prince, Maitreya, Asangapratibhana and Aniksiptadhura.</span><br />
<br />
<span lang="EN-US">Thereupon Manjusri, the Crown Prince, rose from his peaceful seclusion, left his own dwelling, approached the dwelling of the Tathagata, and stood outside the door, so as to behold the Tathagata, to revere and honour him. The Ven. Saradvatiputra also left his own dwelling and approached the dwelling of the Tathagata, so as to behold the Lord, to revere and honour Him. And likewise the Ven. Purna, son of Maitrayani, and the Ven. Mahamaudgalyayana, the Ven. Mahakasyapa, the Ven. Mahakatyayana, the Ven. Mahakausthila and the other great Disciples left each one their own dwelling, approached the dwelling of the Lord, and stood on one side. (193)</span><br />
<br />
<span lang="EN-US">Thereupon <i>the Lord,</i> having noticed that the assembly of the great Disciples had approached, left His own dwelling, seated himself on one side on the seat spread outside his door, and (although he knew the answer) asked the Ven. Saradvatiputra: Where did you come from before you came at daybreak to the door of the Tathagata's dwelling?</span><br />
<br />
<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> In fact, O Lord, Manjusri the Crown Prince was the first to stand at the door of the Tathagata's dwelling. We came afterwards, because we loved to see you.</span><br />
<br />
<span lang="EN-US">Thereupon <i>the Lord</i> (although he knew the answer) asked Manjusri the Crown Prince: Were you, Manjusri, in fact the first to stand at the door of the Tathagata's dwelling, so as to behold the Tathagata, to revere and honour him? (194)</span><br />
<br />
<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> So it is, O Lord, so it is, O Well-Gone! I was the first to arrive here. I left my own dwelling, approached the dwelling of the Tathagata, and have stood on one side, so as to behold the Lord, to revere and honour Him. Because I will never get tired of seeing the Tathagata, revering and honouring Him. But when I approach the Tathagata so as to behold, revere and honour Him, then I do so for the sake of all beings. If, O Lord, the Tathagata should be seen, revered and honoured, he should be seen, revered and honoured just as I do see, revere and honour Him. Then the Tathagata does in fact become seen, revered and honoured. For the sake of all beings I have come to see the Tathagata. (195)</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> How then, Manjusri, should the Tathagata be seen, revered and honoured?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Through the mode of Suchness <i>(tathata)</i> do I see the Tathagata, through the mode of nondiscrimination, in the manner of nonobservance. I see Him through the aspect of nonproduction, through the aspect of nonexistence. But Suchness does not attain (enlightenment)—thus do I see the Tathagata. Suchness does not become or cease to become?thus do I see the Tathagata. Suchness does not stand at any point or spot—thus do I see the Tathagata. Suchness is not past, future or present—thus do I see the Tathagata. Suchness is not brought about by duality or nonduality—thus do I see the Tathagata. Suchness is neither defiled nor purified—thus do I see the Tathagata. Suchness is neither produced nor stopped—thus do I see the Tathagata. In this way the Tathagata is seen, revered and honoured. (196)</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> When you see this, Manjusri, what do you see?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> When I see this, O Lord, I do not see anything, neither the production of a dharma nor its stopping.</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> When, Manjusri, you thus see the Tathagata and honour Him, you are a doer of what is hard to do. Although you have set up the great friendliness towards all beings, yet you apprehend no being and are inclined to no being. Although you have progressed with the final Nirvana of all beings as your aim, yet there proceeds in you no inclination towards any being whatever. And although (197) you have put on the armour for the sake of all beings, you have done so by way of nonobservation, etc. to: by way of non-existence.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> So it is, Rev. Saradvatiputra, as you say. This armour has been put on so that all beings may win final Nirvana, and yet I have no apprehension of a being, no inclination towards one. This armour, Rev. Saradvatiputra, has not been put on with the intention to effect the depletion of the world of beings, or its repletion. If, Rev. Saradvatiputra, to put an imaginary case, in each single Buddhafield there were Buddhas and Lords countless as the sands of the Ganges, and if each single Tathagata were to abide for aeons countless as the sands of the Ganges, demonstrating Dharma night and day, and if each single Tathagata by each single demonstration of Dharma were to discipline as many beings as have been disciplined by each single demonstration of Dharma on the part of the Buddhas and Lords countless as the sands of the Ganges (198)—even if that were done one could not conceive of a depletion of the world of beings or its repletion. And why? Because of the isolatedness of beings, because of their nonbeingness.</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> If, Manjusri, because of the isolatedness of beings and because of their nonbeingness one cannot conceive of the depletion or repletion of the world of beings, why then do you just now, having fully known enlightenment, demonstrate Dharma?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> If, Ven. Saradvatiputra, there is absolutely no apprehension of a being, who then (199) will fully know (anything)? Or to whom will he demonstrate Dharma? Because absolutely no dharma can be apprehended.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> If, Manjusri there is absolutely no apprehension of any dharma, how then can you speak meaningfully of a being? If someone were to ask you how many beings there are, what would you tell him?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> If he were to ask me that, I would tell him, "just as many as there are Buddhadharmas". If, O Lord, he would then further ask me how great the extent of the world of beings might be, I would tell him that it is as great as the extent of the Buddha's domain.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> If further again, Manjusri, someone (200) were to ask you wherein the world of beings is included, what would you tell him?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> I would tell him that it is included wherein non-production and unthinkability are included.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> If, further again, Manjusri, someone were to ask you whereon the world of beings is supported, what would you tell him?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> I would tell him that that which supports the element <i>(dhatu)</i> of nonproduction, that also supports the world <i>(dhatu)</i> of beings.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Supported whereon do you then, Manjusri, develop the perfection of wisdom at the time when you do so?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> I have no support at all at the time when I develop the perfection of wisdom. (201)</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> When you are unsupported, Manjusri, is that then your development of perfect wisdom?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> When one is not supported anywhere, just that, O Lord, is the development of perfect wisdom.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> At the time when you, Manjusri, develop the perfection of wisdom, which wholesome root of yours does at that time accumulate or decrease?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> None, O Lord. No one can develop perfect wisdom as long as the accumulation or decrease of any dharma whatsoever happens to them. That should not be known as a development of perfect wisdom where any accumulation or decrease of any dharma whatsoever is set up. That, O Lord, (202) is a development of perfect wisdom, where one neither forsakes the dharmas of an ordinary person, nor grasps at the dharmas of a Buddha. Because the development of perfect wisdom is not set up by taking as one's basis any dharma which one could forsake or grasp at. That, O Lord, is a development of perfect wisdom when one approaches neither the faults of birth-and-death nor the virtues of Nirvana. For one does not review birth-and-death, how much less its faults! And I do not apprehend Nirvana, how much less can I see its virtues! That, O Lord, is a development of perfect wisdom, where one appropriates no dharma whatsoever, seizes on none and escapes from none. That, O Lord, is a development of perfect wisdom where one apprehends the diminution of no dharma whatsoever, nor its growth. For nonproduction neither diminishes nor grows. Such a (203) development is a development of perfect wisdom. That, O Lord, is a development of perfect wisdom whereby no dharma is either produced or stopped, whereby no dharma is either depleted or repleted. Moreover, that is a development of perfect wisdom, when one strives after neither unthinkable nor definitely tangible dharmas. That which is striven after does not exist, he who strives does not exist, that wherewith he strives does not exist. Such a development is set up as a development of perfect wisdom. One does not think that these dharmas are superior and that those dharmas are inferior (204), and one also does not apprehend the dharmas which might be superior or inferior. Thus giving himself up to the practice <i>(yoga)</i> of the development of perfect wisdom, a son of good family does not apprehend any dharma at all. The development of perfect wisdom, O Lord, does not imagine any dharma as superior or inferior. There is nothing superior or inferior about nonproduction, or about Suchness, the Reality Limit, or all dharmas. Such a development, O Lord, is a development of perfect wisdom.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Are then again, Manjusri, the Buddhadharmas not supreme?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> They are supreme <i>(agra),</i> but just because they cannot be seized upon <i>(a-grahyatvad).</i> Has again, O Lord, the Tathagata fully known all dharmas to be empty? (204)</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> So he has, Manjusri.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> But one cannot, O Lord, conceive of superiority or inferiority in emptiness?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Well said, Manjusri, well said! So it is, Manjusri, as you say! Are then the Buddhadharmas not unsurpassed?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> They are unsurpassed <i>(anuttara),</i> O Lord. Because in them not even the least <i>(anu)</i> dharma is found nor apprehended, the Buddhadharmas have not surpassed anything. Moreover, O Lord, the development of perfect wisdom does not lead to the winning of the dharmas of a Buddha, nor to the forsaking of the dharmas of an ordinary person. It neither trains in the dharmas of a Buddha (206) nor upholds them. Such a development, O Lord, is a development of perfect wisdom. And again, O Lord, if one reflects on no dharma, nor discerns one, then that should be seen as a development of perfect wisdom.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Do you, Manjusri, reflect on the dharmas of a Buddha?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> No indeed, O Lord. If I could see the specific accomplishment of the dharmas of a Buddha, then I would reflect on them. But the development of perfect wisdom is not set up through discriminating any dharma and saying that "these are the dharmas of ordinary people, these are the dharmas of Disciples, these the dharmas of Pratyekabuddhas, these the dharmas of fully enlightened Buddhas". The son of good family who has given himself up to the Yoga of the development of perfect wisdom does just not apprehend that dharma which would allow him to describe these dharmas as dharmas of ordinary people, (207) or as dharmas of those in training, or as dharmas of the adepts, or as dharmas of fully enlightened Buddhas. Because as absolutely nonexistent I do not review those dharmas. Such a development, O Lord, is a development of perfect wisdom. It does not occur, O Lord, to a son of good family who has given himself up to the Yoga of the development of perfect wisdom that ''this is the world of sense-desire, this is the world of pure form, this is the formless world, etc. to: this is the world of stopping". Because, O Lord, there is not any dharma which reviews the dharma of stopping. As such a development, O Lord, should the development of perfect wisdom be known. And again, O Lord, the development of perfect wisdom neither benefits nor injures any dharma. For perfect wisdom, when developed, is not a donor of the dharmas of a Buddha, nor an eliminator of the dharmas of an ordinary person. Just that, O Lord, is the development of perfect wisdom (208) where there is neither the stopping of the dharmas of an ordinary person nor the acquisition of the dharmas of a Buddha.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Well said, well said, Manjusri, you who demonstrate this dharma which is so deep. You have set up this Seal of the Bodhisattvas, the great beings, so that the greatly conceited Disciples should wake up to what is really true, and also those among the followers of the Bodhisattva-vehicle who lean on a basis. Those sons and daughters of good family (209) who, on hearing this deep exposition of perfect wisdom, will not tremble, be frightened or terrified, are not people who have honoured just one single Buddha or have planted wholesome roots under just one single Buddha. When, on hearing this deep exposition of perfect wisdom, they will believe, and will not tremble, be frightened or terrified, then they are sure to have planted wholesome roots under more than a thousand Buddhas.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> The exposition of the perfection of wisdom becomes clearer and clearer to me.</span><br />
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<span lang="EN-US">"May it become quite clear to you, Manjusrl"—said <i>the Lord</i> to Manjusri.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> This development of the perfection of wisdom, O Lord, apprehends neither the stability nor the instability of any dharma whatever. Because the notion of stability does not apply to all dharmas. (210) Just that should be known as the development of perfect wisdom that it is not set up for the sake of acquiring the support of any dharma whatever. Because all dharmas lack in objective support. Such a development is a development of perfect wisdom. Moreover, O Lord, that should be seen as a development of perfect wisdom wherein one does not come face to face even with the dharmas of the Buddhas, how much less with those of the Pratyekabuddhas, and wherein one does not come face to face with the dharmas of the Disciples, how much less with those of the ordinary people. Moreover, O Lord, that is a development of perfect wisdom where, in the course of this meditational development, one does not even discriminate the unthinkable dharmas of a Buddha as "the unthinkable dharmas of a Buddha". One should see that this development of perfect wisdom serves the nondiscrimination of all dharmas on the part of the Bodhisattvas, the great beings. (211) Moreover, O Lord, that is a development of perfect wisdom where, in the course of this meditational development, one sees all dharmas as Buddhadharmas, as unthinkable dharmas, but without doing any reviewing. Those sons and daughters of good family who on hearing this exposition of perfect wisdom will believe, will not tremble, be frightened or terrified, they will be such as have honoured many hundreds of thousands of Buddhas. Moreover, O Lord, such is the development of perfect wisdom that no dharmas can defile or purify it, nor can it review any dharma. Such is the development of the perfection of wisdom. And this also, O Lord, is the development of perfect wisdom that it does not differentiate between ordinary persons, Disciples, Pratyekabuddhas, (212) and fully enlightened Buddhas. Such is the development of perfect wisdom.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> How many Tathagatas have you honoured, Manjusri?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> As many as there are the mental actions which have been stopped in an illusory man.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> You have, Manjusri, not yet completed the dharmas of a Buddha?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Can one then, O Lord, possibly apprehend a dharma which has not yet completed the dharmas of a Buddha?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Who then has got these dharmas of a Buddha? (213)</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Even in you, O Lord, these dharmas of a Buddha do not exist and cannot be apprehended, how much less in other people!</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Have you, Manjusri, attained nonattachment?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Since I have never been attached to anything, why should I any further reach out for nonattachment?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Are you then seated on the terrace of enlightenment?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Even the Lord is not seated on the terrace of enlightenment, how again will I be seated on it—when the Reality-limit is taken as a standard?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> "Reality-limit", Manjusri, of what is that a synonym?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> It is a synonym of individuality <i>(satkaya).</i> (214)</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> In what hidden sense do you say that?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Nonexistent <i>(asat),</i> O Lord, is that body <i>(kayo),</i> not a true individual body <i>(satkayo).</i> It neither transmigrates nor does it fail to do so. That is why that body is not a true individual body <i>(asatkaya).</i></span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> Destined for enlightenment, O Lord, will be those Bodhisattvas (215) who, on hearing this exposition of perfect wisdom, will believe, will not tremble, be frightened or terrified.</span><br />
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<i><span lang="EN-US">Maitreya:</span></i><span lang="EN-US"> Quite near to enlightenment, O Lord, will be those Bodhisattvas, who, on hearing this exposition of perfect wisdom, will believe, will not tremble, be frightened or terrified. And why? Because the supreme enlightenment is nothing but the full understanding of these dharmas.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> As veritable Buddhas should one regard those Bodhisattvas who, on hearing this exposition of perfect wisdom, will believe, will not tremble, be frightened or terrified. And why? Because, in the ultimate sense of the word, "Buddha" is synonymous with nonproduction.</span><br />
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<i><span lang="EN-US">Niralamba Bhagini:</span></i><span lang="EN-US"> Those Bodhisattvas who, on hearing this exposition of perfect wisdom, (216) will believe, will not tremble, be frightened, or terrified, they will not look for support in the dharmas of ordinary people, of Disciples, of Pratyekabuddhas or of fully enlightened Buddhas. And why? Because all dharmas have no objective support, since they do not exist. That is why no objective support can exist for them.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> So it is, Saradvatiputra, so it is. Destined for enlightenment will be those sons and daughters of good family who, on hearing this exposition of perfect wisdom, will believe, will not tremble, be frightened or terrified. You should know that those sons and daughters of good family are established on the irreversible stage, if, on hearing this exposition of perfect wisdom, they believe, do not tremble, are not frightened or terrified, (217) and if they accept it, placing it on their heads as a mark of respect. They will be most generous givers, perfect in morality, and endowed with the most excellent patience, vigour and trances, with the most excellent and quite unequalled wisdom, and with everything up to that cognition of the all-knowing which is possessed of the best of all modes. (218)</span><br />
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<span lang="EN-US">And <i>the Lord</i> said again to Manjusri, the Crown Prince: On what grounds do you wish to fully know the utmost, right and perfect enlightenment?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> If I had set out for enlightenment, then I would wish to fully know it. But I do not strive after enlightenment, because enlightenment is just the same thing as this Manjusri, the Crown Prince.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> You expound well, Manjusri, these very deep stations. That is because you have performed your duties under the Jinas of the past, and have coursed for a long time in the holy life which is devoid of a basis. (219)</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> If I were one who courses in the baseless, that would be equivalent to my having taken hold of a dharma.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Do you see this my assembled company of accomplished Disciples?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> I do, O Lord.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> How do you see it?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> In such a way that I see no ordinary people, no learners, and no adepts. I do not see, and I also do not not see. But I see in such a way that I see neither many nor few, neither those who are disciplined nor those who are undisciplined. (220)</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> If, Manjusri, you see in such a way those who use the vehicle of the Disciples, how then do you see those who use that of the fully enlightened Buddhas?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> I do not review a dharma called "Bodhisattva", nor a dharma "set out towards enlightenment", nor a dharma called "he fully knows". It is in this fashion that I see those who use the vehicle of the fully enlightened Buddhas.</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> How then, Manjusri, do you see the Tathagata?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Leave the great Naga out of it, Rev. Saradvatiputra! Do not busy yourself about the great Naga! (221)</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> "Buddha," Manjusri, of what is that a synonym?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Of what then is the term "self" a synonym?</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> It is a synonym of nonproduction.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> So it is, Rev. Saradvatiputra. The word "self" denotes the same thing which the word "Buddha" denotes. What is here called "the Buddha" is synonymous with "the trackless" <i>(apada;</i> also: wordless). Because it cannot easily be intimated by words <i>(vak).</i> It is not easy to define speech <i>(vak),</i> how much more so the Buddha! You want to know, Rev. Saradvatiputra, how one can describe the Buddha. (222) He is the one who is not in full possession of enlightenment, who has not been produced, who will not be stopped, who is not endowed with any dharma, of whom there is not track, who is undifferentiated, and just equivalent to the trackless. Those who seek for the Tathagata should seek for the self. For "self" and "Buddha" are synonymous. Just as the self does absolutely not exist, and cannot be apprehended, so also the Buddha. As the self cannot be expressed by any dharma, so also the Buddha. One speaks of a Buddha where definitions fail. As it is not easy to understand what the word "self" means, so it is (223) also not easy to understand what the word "Buddha" means.</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> Bodhisattvas who are beginners, O Lord, cannot understand what Manjusri, the Crown Prince, has demonstrated!</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> I do not, Rev. Saradvatiputra, demonstrate in such a way that even Arhats who have done what had to be done can understand it. In fact I demonstrate in such a way that no one can discern what I have said. Because enlightenment cannot be discerned by anyone; nor can it be fully known, seen, heard, or recalled; it has not been produced or stopped, and it cannot be pointed out or described. In so far as there is any enlightenment, it is neither existence nor non-existence. For there is nothing that should be fully known by enlightenment, nor does enlightenment fully know enlightenment. (224)</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> Has the Lord, then, not fully known the realm of Dharma?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> No, He has not. For the realm of Dharma is just the Lord. If the realm of Dharma were something that the Lord had fully known, then the realm of Nonproduction would be something that ought to be stopped. In fact, however, the realm of Dharma as such is enlightenment. Because there are no beings in it. Enlightenment is synonymous with the nonexistence of all dharmas. It is thus that this realm of Dharma comes to be called thus. Because as the Buddha's domain all dharmas are undifferentiated. (225) The word "nondifferentiation" does not intimate anything, since one cannot instruct anyone about it, either through the conditioned or the unconditioned. It carries no intimation, and that is why it is something which intimates nothing at all. For all dharmas intimate nothing at all. Because they do not manifest themselves in such a way that they could be objects of instruction.</span><br />
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<span lang="EN-US">Even<sup>175</sup> those who have engaged in the deadly sins have engaged in the unthinkable, and those who have engaged in the unthinkable have engaged in what is real. Because "real" is a word that implies no distinctions. Those who are endowed with the unthinkable Dharma are not destined for heaven, the states of woe, or Parinirvana. And why? Because neither the unthinkable nor Parinirvana has been set up for coming or going. (226) Even among those who have committed the four root-offences, the offences are quite groundless (lit. rootless). Because in nonproduction one can look for neither a root nor a top. "A monk who has no roots" means a monk who is not established anywhere. That a dispute <i>(adhikaranam)</i> has arisen means that a surpassing <i>(adhika)</i> super-imposition has taken place; and coursing in that surpassing superimposition one becomes worthy of the offerings of the world. Because that surpassing superimposition is self-identical. A believing monk is not worthy to enjoy gifts given in faith, whereas a nonbelieving monk is worthy to do so. (227) A proper monk is not worthy to enjoy those gifts, but an improper monk is worthy to do so. A monk whose clinging to existence is quite unimpaired <i>(asamupahatanetriko)</i> is called "an Arhat whose outflows have dried up".</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> In what hidden sense, Manjusri, do you say that?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> The sameness <i>(samata)</i> is quite unimpaired, and it is the sameness which is the guide <i>(netri).</i> Another synonym for an Arhat whose outflows have dried up is "one who has not risen above fear".</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> In what hidden sense, Manjusri, do you say that? (228)</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> He fears not even the least thing; what then will he rise above?</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> What then is a synonym for "the one who patiently accepts what fails to be produced"?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> He is so called because through him not even the least dharma has been produced.</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> What is a synonym for an "undisciplined monk"?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> It is the synonym of an Arhat whose outflows have dried up. (229). For what has been disciplined is the nondiscipline, and not the discipline. With this hidden meaning do I say that "the monk who needs no discipline" is a synonym of an Arhat whose outflows have dried up.</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> What is a synonym for "someone who courses in the higher thought <i>(adhicitta) "?</i></span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> That term is synonymous with "the ordinary people".</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> In what hidden sense, Manjusri, do you say that?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Because he is superior to them <i>(?adhikaroti).</i> (230)</span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> Well said, Manjusri, well said! You speak like an Arhat whose outflows have dried up.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> So it is, Rev. Saradvatiputra, as you say! And yet although I am one whose outflows <i>(asrava)</i> have dried up, I am not an Arhat. Because my longings <i>(asa)</i> for the level of a Disciple or Pratyekabuddha have also dried up.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Is it possible that a Bodhisattva, seated on the terrace of enlightenment, might be incapable of fully knowing the utmost, right and perfect enlightenment?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Yes, it is: (231) Because in enlightenment even the least <i>(anu)</i> dharma does not exist and cannot be apprehended. That is why it is called the utmost <i>(anuttara),</i> right and perfect enlightenment. And that enlightenment is unproduced. In it no dharma exists or can be apprehended which could be seated on the terrace of enlightenment, or which could fully know enlightenment, or by which enlightenment could be fully known, or which could rise from the terrace of enlightenment. By this method, O Lord, one can see that the Bodhisattva, when seated on the terrace of enlightenment, is incapable of fully knowing the utmost, right and perfect enlightenment.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> "Enlightenment", of what is that a synonym?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Of the five deadly sins. Because as nonexistent those five deadly sins have just the essential original nature of enlightenment, (232) and therefore this enlightenment has the essential original nature of the deadly sins. It fully knows the deadly sins, but it is not a meditational development which provides a direct intuition of all dharmas. For all dharmas are absolutely beyond all direct intuition. No one can fully know them, see, recognise or ascertain them. Such is this enlightenment. The conceited, however, put out that these dharmas can be fully known, etc. to: can be made into an object of direct intuition.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> In My presence does it occur to you, Manjusri, that the Tathagata is with you?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> It does not, O Lord. And why? Because thus is Suchness <i>(tathata)</i> (233), and as the Suchness is so is the Tathagata. For, O Lord, Suchness does not intimate the Tathagata, nor does the Tathagata intimate Suchness. And why? Because in the ultimate sense both Suchness and the Tathagata are nonexistent. It does therefore not occur to me that the Tathagata is with me. On the contrary, "Tathagata" is a mere designation. Which is the duality in this Tathagata with reference to which it would occur to me that the Tathagata is with me?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Have you any uncertainties about the Tathagata?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> None indeed, O Lord! Though I would have such uncertainties if there were any accomplishment, genesis or Parinirvana of a Tathagata. (234)</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Does it not occur to you that the Tathagata has been produced?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> That might occur to me if there were a genesis of the realm of Dharma.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Do you not firmly believe that "Buddhas and Lords countless like the sand of the Ganges have gone to Parinirvana"?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Is it not so, O Lord, that the Buddhas and Lords have one single domain, i.e. the unthinkable domain?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> So it is Manjusri?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Is it not so that the Lord stands there just now?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> So it is, Manjusri. (235)</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> These Buddhas and Lords, countless like the sands of the Ganges, have therefore never entered Parinirvana. Because they have one single domain, i.e. the unthinkable domain. Unthinkability, however, is not produced or stopped. When the Lord won full enlightenment, those who will in the future be Tathagatas, Arhats and fully enlightened Buddhas have therefore also known full enlightenment. Because unthinkability is not past, future or present. Therefore, O Lord, those who form the notion that the Tathagata has been produced, or that he will go to Parinirvana, will in consequence still further whirl around in the world and stay in it, and they will thereby prolong their sojourn in the world.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> You may therefore, Manjusri, announce the fact that this unthinkability of a Tathagata (236) is unthinkable and inconceivable in front of a Tathagata, or of an irreversible Bodhisattva, or of an Arhat whose outflows have dried up. Because, having heard it, they will neither sanction nor reject it. For that which they think about is unthinkable and inconceivable.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> When, O Lord, all dharmas are unthinkable and inconceivable, who will be able to do any sanctioning or rejecting?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Just as the Tathagata, so also the ordinary people are inconceivable.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Are the ordinary people also in just that way inconceivable?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> They are. (237) Because all that can be thought is inconceivable.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> If, just as the Tathagata, so also the ordinary people are inconceivable, because also their state, like all dharmas, is inconceivable, then those who have set out for Parinirvana must already dwell in it. Because Parinirvana and inconceivability are one and the same thing. In consequence there can be no differentiation in inconceivability. Those, O Lord, who spoke of these dharmas as dharmas of the ordinary people, and of those as the dharmas of holy men, should in fact have said: "Let us, to begin with, honour the good spiritual friend, and thereafter let us cognise, 'these are the dharmas of ordinary people and those are the dharmas of holy men'." (238)</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Do you, Manjusri, look for a Tathagata who is the foremost of all beings?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> I would do so if one being could be more perfect than another.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Do you look for a Tathagata who is endowed with unthinkable dharmas?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> I would do so if anyone could be endowed with unthinkable dharmas.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Do you again look for Disciples who have been disciplined by the Tathagata?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> I would do so if anyone could be subjected to the discipline of the unthinkable element. The production of a Buddha has not been set up (239) by the bestowal or by the removal of anything. Because this unthinkable element is established and uncontaminated, and in it one can apprehend no differentiation between Disciples, ordinary people, and so on.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Do you then, Manjusri, not look upon the Tathagata as an unsurpassed field of merit?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Because of his nonexistence is the Tathagata a field of merit, and for that reason he is also an unsurpassed field of merit. This field of merit is unsurpassed, because it is a field of merit, and not a field of demerit. It is a field of merit in the sense that therein no dharma can reach the fullness of its perfection or wane away. (240) A seed placed into it neither grows nor diminishes.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> In what hidden sense do you say that, Manjusri?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Because, O Lord, this field is a field of merit in the sense that it is unthinkable.</span><br />
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<span lang="EN-US">Thereupon on that occasion, through the Buddha's might, the earth shook in six ways. And the thought of 16,000 monks were freed from the outflows without any further clinging, and 700 nuns, 300 laymen, 40,000 laywomen and 6,000 niyutas of kotis of gods of the sphere of sense-desire produced the dispassionate, unstained eye of Dharma in dharmas.</span><br />
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<span lang="EN-US">The <i>Ven. Ananda</i> thereupon rose from his seat, (241) put his robe over one shoulder, placed his right knee on the ground, bent forth his folded hands to the Lord, and said to the Lord: "What, O Lord, is the cause, what the reason, for the manifestation in the world of this great shaking of the earth?"</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> This discourse on Dharma, Ananda, called "The Exposition of the Field of Merit" has been taught in this very place by the Buddhas and Lords of the past. That is the cause, that is the reason for the manifestation in the world of this great shaking of the earth.</span><br />
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<i><span lang="EN-US">B. The Second Part</span></i><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> Unthinkably majestic <i>(sri),</i> O Lord, is this Manjusri. And why? For whatsoever may inspire him, all that inspires him as something unthinkable.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> So it is, Manjusri, as the monk Saradvatiputra has said: "Whatsoever inspires Manjusri, the Crown Prince, all that inspires him as just something unthinkable".</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> But, O Lord, it is not really the unthinkable that does inspire. There would have to be something thinkable if the unthinkable were to inspire. But what is not thinkable that is not anything. Each word,<sup>176</sup> O Lord, is unthinkable, but unthinkability is neither a word nor a no-word; nor can a nonword be pointed out.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Do you then, Manjusri, enter into the unthinkable concentration?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> No indeed, O Lord. I do not enter into the unthinkable concentration. And why? Because, O Lord, just I am (24a) the unthinkable concentration. I would enter into the unthinkable concentration if I were thinkable. "Concentration"—inconceivably unthinkable is that. How then can I enter into an unthinkable concentration? Moreover, O Lord, there occurred to me formerly, when I was a beginner, the idea that "one should enter into the unthinkable concentration". But, O Lord, now I no longer form with regard to that the idea that "I (may) enter into the unthinkable concentration". Just as a teacher of archery has formerly, when he trained himself on the stage of a beginner, had the idea "May I hit the cows' tethering posts!" But when he has become so accomplished that he can split a hair, then the idea no longer arises in him, "how can I hit the cows' tethering posts", because he is well trained in his ability to split a hair. But when he plans to split a hair, then he splits it just without any effort. Just so in the past, O Lord, I had the idea that "I (may) enter into the unthinkable concentration"; once (24b) having entered into this concentration I just dwell in it, and it no longer occurs to me that "one should dwell in this concentration". And why? Whenever I dwell in that concentration, then I always am one who has just a concept of this foremost concentration.<sup>177</sup></span><br />
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<i><span lang="EN-US">Saradvatiputra:</span></i><span lang="EN-US"> But Manjusri, the Crown Prince, does not, O Lord, rely on this<sup>178</sup> when he dwells in the unthinkable concentration. Is there again, O Lord, some other concentration which is more peaceful than that unthinkable concentration?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> How do you, Sariputra, know that "this unthinkable concentration is peaceful"? And as to your other question whether "there is some other concentration than this unthinkable concentration?"—if, Reverend Sir, this unthinkable concentration could exist, then one might indeed be able to apprehend some other concentration (25a) more powerful than it.</span><br />
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<i><span lang="EN-US">Sariputra:</span></i><span lang="EN-US"> But, Manjusri, this unthinkable concentration does not exist, is not apprehended.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Rev. Sariputra, it is because this concentration is unthinkable that it does not exist and is not apprehended. Nevertheless, Rev. Sariputra, not anyone is not a recipient of the unthinkable concentration, but all beings also are recipients of the unthinkable concentration.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Well said, well said, Manjusri, you who expound all these suchlike deep stations. For you are one who has performed his duties under the Jinas of the past, who has for long led a holy life in the baseless. Does it then occur to you, Manjusri, that, having stood in the perfection of wisdom, one has spoken thus?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> If it occurred to me, O Lord, that "having stood in the perfection of wisdom one has spoken thus", then it would also occur to me that having stood in a basis one has spoken thus, having stood in the notion of a self one has spoken thus, etc., to: having stood in the notion of an existent (25b) one has spoken thus. Therefore (I do) not (think that) "having stood in the perfection of wisdom one has spoken thus!" And why? If I had a standing place in the perfection of wisdom, or a nonstanding place, there would be no perfect wisdom. But on the contrary, O Lord, a standing in the self is the standing in perfect wisdom?a standing which is in fact) a nonstanding, a nonarising, an impossibility, a not coming into being. When one stands thus one has an unthinkable standing place, a standing place for (or: of) not any dharma?in that way is that standing place an unthinkable standing place, a standing place in the perfection of wisdom. "Perfect Wisdom," O Lord, that is the same as the nonproduction of all dharmas. What is called "perfect wisdom" is a term for the unthinkable element. And the unthinkable element is the nonproduction element, and that again is the Dharma-element, and that again is the element in which there are no ideas which persist by force of habit,<sup>179</sup> and again that is the unthinkable element. The unthinkable element in its turn (26a) is the element of self, and that is the element of the perfection of wisdom. It is thus that the element of perfect wisdom, and the element of self, are not two nor divided. Therefore this is the unthinkable element. Whereby it is the unthinkable element, thereby it is the nonproduction element; whereby it is the nonproduction element, thereby it is the Dharma-element; whereby it is the Dharma-element, thereby it is the element in which there are no ideas which persist by force of habit; whereby it is the element in which there are no ideas which persist by force of habit thereby it is the unthinkable element; whereby it is the unthinkable element, thereby it is the element of self; whereby it is the element of self thereby it is the element of perfect wisdom; whereby it is the element of perfect wisdom, thereby one does not gain full knowledge<sup>180</sup>; one who does not gain full knowledge, he does not exist; what does not exist, that is not destroyed; what is not destroyed, that is unthinkable; it is thus that the element of the Tathagata and the element of self are not two nor divided.</span><br />
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<span lang="EN-US">As to what the Lord has said, i.e. "the development of self is the development of perfect wisdom",—why that? "Perfect wisdom", O Lord, of the element of not-self is that a synonym. And why? One who would, O Lord, cognise the element of not-self, he would cognise nonattachment; he who would cognise nonattachment, he would not cognise any dharma. And why? Because the unthinkable cognition is the Buddha-cognition, the cognition of not any dharma is the Buddha-cognition. And why? (26b) For there that cognition does not exist in the ultimate sense. And what does not exist in the ultimate sense, how will that turn the wheel of dharma? And when the cognition in the ultimate sense does not exist, then that cognition is nonattachment; and when that cognition is nonattachment, then that cognition is nonexistence; and when that cognition is nonexistence, then that cognition is unsupported; and when that cognition is unsupported, then that cognition is nowhere established; and when that cognition is nowhere established, then that cognition has not been produced, nor acquired, and it also will not be produced. And why? For that cognition is neither conditioned by the virtuous qualities nor conditioned by the absence of virtuous qualities. And why? For that cognition__?__Therefore is that cognition unthinkable. And that cognition is Buddha-cognition. But by way of nonobservation by this cognition also (not) any dharma has been fully known, or got at. Nor has that cognition come, either at its beginning or end. Nor is that cognition prior to its (non)production, because of the fact of its nonproduction. What has not been produced, (27a) that is not destroyed, nor will it be produced. Nor is any other cognition similar to that cognition. Therefore that cognition is unthinkable and incommensurable. And also no beginning, middle or end of that cognition is got at. Nor is that cognition the same as<sup>181</sup> space, nor can one get at anything that is equal to<sup>182</sup> that cognition or unequal<sup>183</sup> to it. Therefore that cognition equals the unequalled<sup>184</sup>. Nor is any other cognition got at which resembles this cognition; therefore this cognition does not resemble anything.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> And does this cognition, Manjusri, stand up to any test (when threatened with disturbance by outside forces)<sup>185</sup>?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Unmade is that cognition, therefore it stands up to any test. Just as it makes no sense to say of a Karshapana coin, before it has been stamped, that it is being tested for whether it consists of base metal or genuine gold, just so, O Lord, this cognition is unmade, not brought about, not generated, nor produced, not stopped, and therefore it stands up to any test.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Who will believe (27b) when the exposition of the cognition of the Tathagata is thus expounded?</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> They will, O Lord, not be doomed to birth-and-death, nor are they, doomed to Parinirvana, set free; they are not shaken by their individuality, and yet their greed, hatred and delusion are not extinct. And why? Because nonextinction does not get extinct, nor go to complete extinction. Not having transcended birth-and-death, they are reckoned among birth-and-death; not lacking in the path they do not produce a notion of the path. It is they who will understand the meaning of this teaching.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Well said, well said, Manjusri. Your words are well spoken.</span><br />
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<i><span lang="EN-US">Mahakasyapa:</span></i><span lang="EN-US"> Will there be, in a future period, O Lord, somewhere hearers of this deep Dharma-Vinaya, and of this deep perfect wisdom, who will be more believing, more understanding, and more receptive? (28a)</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> The monks and nuns, the laymen and laywomen in just this assembly will be those who in a later period will be the hearers of this deep Dharma-Vinaya and of this deep perfect wisdom, who will be more believing, more understanding, more receptive. A householder, Kasyapa, or the son of a householder, who had lost a jewel worth a hundred thousand, would be sad, distressed, and sorry; when he had got it back again he would be happy and joyful, and his mental activities would be freed from his obsession. Just so those monks and nuns, laymen and laywomen, who do not hear that this deep perfect wisdom is unborn, not produced, gone to Nirvana in its essential original nature, etc. to: is nonexistent, will think to themselves: How may we come to hear this deep perfect wisdom, which is unborn, not produced, gone to Nirvana in its essential original nature, etc. to: which is nonexistent. And when at a future time they have heard it, they will become enraptured, happy, (28b) glad, and their mental activities are freed from their obsession. And they will say: Today we have had a vision of the Tathagata, today we have honoured the Tathagata. Because we have heard this deep perfect wisdom, up to that it is unborn and unproduced, etc. to: that it is nonexistent. The Gods of the Thirty-three become enraptured, and rejoice, when they have seen the flowers of the shade-giving Kovidara tree open out their blossoms, because surely before long the shade-giving Kovidara tree will be in full bloom; just so the monks and nuns, the laymen and laywomen, when they have heard this deep perfect wisdom—as unborn, unproduced, etc. to: as nonexistent—will be enraptured and rejoice. And one must expect that they who are enraptured and rejoice will, in a future period, through just their rapture and rejoicing, before long reach the blossoming out of everything, i.e. the blossoming out of the Buddhadharmas. And this deep perfect wisdom, etc. to: (29a) which is unborn, nonexistent, not produced, will abide and proceed even after the passing away of the Tathagata. In the future period it also should be cognised through the sustaining power of the Buddha, through the might of the Buddha. Therefore then, Kasyapa, those who hear this deep perfect wisdom, up to: which is unborn, nonexistent, not produced, for them this is not the first time that they have asked questions about it. Just as when a jeweller, on seeing a precious jewel, becomes enraptured, one can be sure that it is not for the first time that he has seen that precious jewel and that in the past that jeweller has often seen this jewel; just so those who, when they have heard this deep perfect wisdom as unborn, as nonexistent, as not produced, become enraptured and rejoice, become elated, full of joy and zest—this is not the first time that they have heard it. Those who speak thus: Just so great is that light which comes spontaneously from the exposition of Manjusri, the Crown Prince, of the perfection of wisdom as unborn, as nonexistent, as not produced, they have in the past often honoured Manjusri, the Crown Prince. (29b) It is as if some man had gone to some village or town or country on some business. Then at a later time someone else would have come to that (place) and he would praise that town, and would praise the loveliness of the gardens, of the countryside, of the parks, of the crowded lakes and ponds, of the flowers and fruits. And when the first man had heard that, he would find contentment. Filled with happiness he would again and again entreat the other one (and say): "Just about that only speak to me!" That person can be sure that in the past he has experienced that town, and the loveliness of those gardens, of that countryside, of those lotus ponds, of those parks, of those crowded lakes and ponds, of those flowers and fruits. And why? (30a) Because when he has heard about it, he becomes contented, enraptured, elated, full of joy and zest. Just so with him who honours Manjusri, the Crown Prince, has repeatedly approached him, and, having heard (from him the perfection of wisdom as) unborn, nonexistent and nonproduction, feels a sublime zest and rejoicing, produces a sublime zest and rejoicing. And he will say: "Just about that only do I want to hear, i.e. just My exposition of the perfection of wisdom as unborn, nonexistent, not produced".</span><br />
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<i><span lang="EN-US">Mahakasyapa:</span></i><span lang="EN-US"> Will those modes, tokens and signs which the Lord has expounded be also those of the believing sons and daughters of good family who will be in a future period?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> So it is, Kasyapa, as you say. These modes, tokens and signs which I have just now expounded will be those of the believing sons and daughters of good family who will be in the future. (30b)</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> How can there be a mode, token or sign of that dharma which is without mode and without token, when the perfection of wisdom is without mode, (token and) sign? The demonstration of dharma is without mode, without token, and without sign. How then can there be an exposition of that which is without mode, token and sign?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Just these will be the modes, tokens and signs of those sons and daughters of good family who will firmly believe etc. to: who will study this deep perfect wisdom when it is demonstrated as unborn, as nonexistent, as not produced. For in this elucidation of the perfection of wisdom one should see the elucidation of all dharmas, one should see the elucidation of unthinkability. The son or daughter of good family who wants to procure the wholesome roots of those who in the past coursed in the course of a Bodhisattva, (31a) by which they have fully known this perfect enlightenment, should listen to just this perfect wisdom, firmly believe in it, copy it out, bear it in mind, preach it, point it out, repeat it, spread it, study it, attend to it wisely, develop it, etc. to: he should worship and honour it, according to his ability and power, with flowers, incense, perfumes, garlands, unguents, aromatic powders, robes, umbrellas, banners, bells, flags, and ensigns, and with acts of worship involving lamps, offerings and oblations. The son or daughter of good family who wants to pass beyond the level of all Disciples and Pratyekabuddhas should listen to just this perfect wisdom, etc. to: should honour it. And so should one who wants to hear how the entrance into the irreversible stage takes place; (31b) and so should one who wants to firmly believe that all dharmas that there may be are the same in nonproduction; and so should one who wants to firmly believe in this exposition which says that "all dharmas also have not been fully known by the Tathagata". And why? For no dharma exists or can be got at, which would fully know, or through which one would fully know, or which one would fully know. And so one should listen to just this perfect wisdom, etc. to: should honour it, if one wants to firmly believe in that just this is the meaning<sup>186</sup>; or if one wants to firmly believe that "there is not any dharma that is not enlightenment". Or if one wants to discriminate all dharmas. And why? (32a) In that case the perfection of wisdom, the genetrix of the accomplishment of any dharma, respectively determines and demonstrates<sup>187</sup>. One should listen to just this perfect wisdom, etc. to: should honour it, if one wants to cross over to the conviction that all dharmas are neither defiled nor purified; or if one wants to firmly believe that all dharmas are not past, future, or present. And why? For nonproduction is neither past, nor future, nor present. And why? Because all dharmas come together in nonproduction<sup>188</sup>. One should listen to just this perfect wisdom, etc. to: one should honour it, if one wants to reach the absence of uncertainty in all these kinds of dharmas; and so should one who wants to hear how the turning of the wheel of Dharma, with its three revolutions and its twelve aspects, takes place, who wants to progress in it, firmly believe in it, (32b) accomplish it. And so should one who wants to irradiate all beings with friendliness, or who wants to stand in the perception of beings, or who wants to contend with the entire world, and who wants to understand the nonapprehension of the whole world, etc. to: one who wants to understand the nonproduction of all dharmas should train just in this perfect wisdom, by way of (its) nonobservation.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> What are the qualities and what are the advantages of a perfect wisdom which has no qualities? How can one speak of the qualities or advantages of a perfect wisdom which is incapable of doing anything, neither raises up nor destroys anything, neither accepts nor rejects any dharma, is powerless to act and not at all busy, if its own-being cannot be cognised, if its own-being cannot be seen (33a), if it does not bestow any dharma, and does not obstruct any dharma, if it brings about the nonseparateness of all dharmas, does not exalt the single oneness of all dharmas, does not effect the separateness of all dharmas, if it is not made, not something to be done, inexhaustible, if it does not destroy anything; if it is not a donor of the dharmas of the common people, of the dharmas of the Arhats, of the dharmas of the Pratyekabuddhas, of the dharmas of the Bodhisattvas, and not even of the dharmas of the Buddhas, and also does not take them away; if it does not toil in birth-and-death, nor cease toiling in Nirvana, neither bestows nor destroys the dharmas of a Buddha, if it is unthinkable and inconceivable, not something to be done, not something to be undone; if it neither produces nor stops any dharma, neither annihilates them nor makes them eternal; if it neither causes to come nor to go, brings about neither detachment nor nondetachment, neither duality nor nonduality, and if, finally, it is nonexistent? (33b)</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Just so, Manjusri, should one know the qualities of this perfect wisdom, up to its nonexistence and its lack of power to act. But nevertheless, a Bodhisattva, a great being, should train in just this perfection of wisdom, in the manner of nontraining, if he wants to train in, and to accomplish, that concentration of a Bodhisattva which allows him to see all the Buddhas, the Lords, if he wants to see their Buddhafields, and to know their names, and if he wants to perform the supreme worship of those Buddhas and Lords, and to firmly believe in and to fathom their demonstration of Dharma.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> For what reason is this the perfection of wisdom?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> It is called "perfect wisdom" because it is neither produced nor stopped. And it is so because it is calmly quiet from the very beginning, because there is no escape, because there is nothing to be done, and, finally, because of its non-existence <i>(abhava).</i> For what is nonexistence, (34a) that is the perfection of wisdom. For that reason should one expect a development <i>(bhavana)</i> of the perfection of wisdom on the part of the Bodhisattvas. And she is the range of the Bodhisattvas, the great beings, the ranging in all dharmas. And coursing therein a Bodhisattva, a great being, is called one who is "begotten in the range". Thus is that the range, i.e. a no-range, for those who belong to all the vehicles. And why? Because that range is not made; therefore is it called a "no-range.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Coursing wherein will a Bodhisattva, a great being, quickly know full enlightenment?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Coursing in the perfection of wisdom will a Bodhisattva, a great being, quickly know full enlightenment. There is a concentration called "One Single Array".<sup>189</sup> When he courses in it a Bodhisattva, a great being, will quickly know full enlightenment. (34b)</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> How should a Bodhisattva, a great being, enter on the concentration on "One Single Array"? For what reason is the concentration on "One Single Array" so called?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> "One single array," of nonproduction is that a synonym. A son or daughter of good family who wants to enter on the concentration on one single array should first of all ask questions about the perfection of wisdom. After that he will enter on the concentration on one single array. And why? Because nonproduction is immaterial, undisturbed, unshakeable, unthinkable, beyond all reflection, inconceivable. A son or daughter of good family who wants to enter on the concentration on one single array, must live apart, must become one who is not fond of company; he must sit down with his legs crossed without paying attention to any sign; but he should pay attention to the Tathagata, and to all dharmas, by way of nonobservation. And when he pays attention to a Tathagata, (35a) he should grasp his name. And when he has heard that name and apprehended it, he should sit down facing the direction in which that Tathagata is. And when he pays attention just to that Tathagata, through the attention to him all the past, future and present Buddhas and Lords are attended to. And why? One single is this Tathagatahood. Just as one single Tathagata has immeasurable Buddha-qualities and an immeasurable understanding, just so, when one has arrived at the concentration on one single array, from one single nonproduction immeasurable spheres of discourses on dharma must be expected, which proceed from it, and which have been taught by the Tathagatas, Arhats, fully Enlightened Ones. Just as many as have been kept in mind by Ananda, so many discourses on dharma should be expected for him. And when he has accomplished this concentration on one single array, he would abide until the end of his life span demonstrating dharma together with its foundations. And if again it occurs to some (35b) of those who belong to the vehicle of the Bodhisattvas, "which (of the many concentrations) then is this concentration on one single array", one should say to them: It is that which has been proclaimed as of unthinkable qualities. Having taken it upon yourselves in so far as it has been proclaimed as of unthinkable qualities, you should go on with it. To the extent that you go on with it, to that extent you shall see the qualities of the concentration; and according to the rule, as it has been expounded, you should sit down. But that concentration cannot be accomplished by those who have a basis in view, who have an entity in view, up to: who have an existent in view. It is as if someone had a priceless precious jewel, unpolished. Someone else would say to him: What is that jewel of yours, or which are its qualities? He would reply: You must know that the qualities of this jewel are measureless. Thereupon that person would give to the other person that jewel so that he might polish it (and say): "First of all polish this jewel, then you will know." (36a) Thereupon the other person, having taken that jewel, would polish it by means of the necessary apparatus. When he would thus polish that jewel, it would reveal its great worth. To the extent that he would polish that jewel, to that extent he would see its qualities. Just so, Manjusri, as again and again that son or daughter of good family enters thus into the concentration and goes into it, so he will see its qualities. Just as for the disk of the sun there is no boundary beyond which it does not radiate rays, just so, Manjusri, when one has resorted to the concentration on the one single array, has entered on it, has acquired it, there is no demonstration of dharma that is not a demonstration of the perfection of wisdom. Just so he would plunge into it: he would not see any dharma, since they are all unborn and unstopped. If in the four corners of the great ocean four men were to take water out of it, all that water which they take out would have one and the same taste, i.e. a salty taste; just so, Manjusri, whatever demonstration of dharma (36b) has been demonstrated by me, all that has one single taste only, i.e. the taste of nonproduction, of nonexistence, of dispassion, of emancipation. And whatever dharma a son of good family who has stood in this concentration, may demonstrate, all that he will demonstrate as of one taste only, i.e. the taste of nonproduction, of nonexistence, of dispassion, of emancipation, of cessation. It is thanks to this concentration that that son of good family would teach, explain, expound, just as he plans, any dharma that I have demonstrated. It is thus that that son or daughter of good family, thanks to this concentration, will demonstrate all his demonstrations as (referring to) just the unborn, to the not produced, to nonexistence, by way of nonobservation. Furthermore, thanks to this concentration a Bodhisattva, a great being, having quickly fulfilled the dharmas which act as wings to enlightenment, shall quickly know full enlightenment. Furthermore, to the extent that a Bodhisattva, a great being, does not see the production of the element of self, etc., to: the element of dharma (37a) nor their stopping, or their single oneness, or their manifoldness, as he patiently accepts that, the Bodhisattva, the great being, shall quickly know full enlightenment. Or when he does not reflect on full enlightenment, then that patience of that son of good family is also fit for the acquisition of the dharmas of a Bodhisattva, of the dharmas of a Buddha, and he does not strive after enlightenment for the sake of Buddhahood. Of a son of good family who possesses that patience I say that he will quickly know full enlightenment. When he firmly believes, and is not cast down when he thinks that '"all dharmas are the dharmas of a Buddha", then I say of him that he is irreversible from full enlightenment. And that son or daughter of good family should be called not lacking in all the dharmas of a Buddha, if, when they have heard this exposition, they feel neither stupefaction nor hesitation.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Led on by which cause is full enlightenment?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Not so, Manjusri. (37b) Full enlightenment has no cause, nor is it led on by a cause. And why? Because non-production and nonexistence have no cause, and are not led on by a cause. And why? Because all dharmas are unborn. Therefore then, Manjusri, if a son or daughter of good family, when they have heard this exposition, feel no despondency, also then I say of them that they are irreversible from full enlightenment. Therefore then, Manjusri, the monks and nuns, the laymen and laywomen, who, when this deep perfect wisdom is being expounded, are not cast down, etc., to: do not despond, they have gone to Me for refuge, they have left the world for My sake, I am their Teacher. A son or daughter of good family who has not trained in this deep perfect wisdom does not train in the training of a Bodhisattva. Just as any living beings, or seeds, or grasses, shrubs, herbs and trees (38a) that may grow anywhere all depend on the great earth, just so any wholesome dharmas that there may be on the part of Bodhisattvas and great beings, that undergo growth, growing up, and abundance, and that do not go back on full enlightenment—they are all upheld by the perfection of wisdom.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> As to this exposition of perfect wisdom by the Lord, will there be of that exposition of the perfection of wisdom here in Jambudvipa, in the villages, towns, or countryside, any recipients, etc., to: any expositors?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Those who, when they have heard just this exposition of perfect wisdom just now, produce the vow: "May we hear just this exposition of the perfection of wisdom again after we have passed through this present birth!", they will hear it, etc. to: they will develop it <i>in extenso</i>—through the fact of nondevelopment. I do not call those (endowed with) weak wholesome roots (38b) who will hear this deep perfect wisdom, and who, having heard it, will acquire a sublime zest and rejoicing. If there is somebody who wants to hear from you, Manjusri, this exposition of perfect wisdom, you should say to him: May you not, son of good family, feel despondency, or be devoid of faith when you have barely heard it! And why? For not of any dharma has the accomplishment been expounded, nor its production, destruction, or acquisition—be it the dharmas of the common people, of those in training, of the adepts, of Pratyekabuddhas or of Buddhas.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> If some monk or nun, layman or laywoman, would say to me: "What dharmic sermon has today come from the Tathagata?"—I would tell them: "A sermon which does not obstruct any dharma". And why? Because where there is no production, there can also be no obstruction. (39a) But it is not easy for any being to understand that sermon. And why? Because no being can here be apprehended. Furthermore I would tell him: "That demonstration of Dharma was called 'nongenesis'." And why? Because all dharmas are the same as nonproduction. For just as in this sermon the dharmas of the common people are not destroyed by the dharmas of the Arhats, just so no obtainment superior to that of the Arhats is explained here. Furthermore, I would tell him: "In this demonstration of Dharma there is not anyone who has won Parinirvana, who does win Parinirvana, or who will win Parinirvana". And why? Because a being can absolutely not be apprehended. Thus I would speak if I were asked. Furthermore, if one who wants to hear from me this deep perfect wisdom, were to ask: "What conversation (= sermon) have you had with the Lord today?", I would tell him: "If you wish to hear this conversation, you must not with your mind draw near the idea 'I will hear', nor must you produce a thought (to the effect) 'I will hear'." (39b) Having produced a wisdom which is like unto the wisdom of an illusory man will you be capable of understanding this demonstration of Dharma. If you wish to hear this demonstration of Dharma, then you must stand like that. Just as (one can(not) see) the footprints of a bird in the sky, just so one can(not) hear this demonstration of Dharma. If you wish to hear this demonstration of Dharma, then you must not make it into either a dual or a nondual object. And why? For there is here no proclamation of duality or of nonduality. If you wish to hear this demonstration of Dharma, then you must not destroy the notion of self, you must not transcend the false views, you must not look for support in the Buddhadharmas, nor must you shake off the dharmas of the common people. If someone who wants to hear (about perfect wisdom) were to ask me, I would tell him that, instruct him thus, establish him thus. If that enquiring son or daughter of good family would just so stand and be inclined, then I would, when he has been established in this seal of insight, later on and subsequently demonstrate this deep perfection of wisdom (40a) as unborn, as nonexistent, as nonproduction.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> Well said, <i>Manjusri</i> Well taught is this speech of yours. And furthermore you might say to that son or daughter of good family that someone who wants to see the Tathagata should develop <i>(bhdvayitavya)</i> just this perfection of wisdom, by way of (its) nonexistence <i>(abhava). A</i> son or daughter of good family should train in just this perfection of wisdom—if they want to honour the Tathagata, and that by way of nonobservation; if they want to acknowledge that the Tathagata is their teacher, and that by way of not turning towards him<sup>190</sup> or if they want to accomplish the skill in all concentrations, by way of (their) nonexistence. And why? Because (everything) is unconditioned, unproduced and nonexistent, up to the cognition of the all-knowing which is endowed with the best of all modes. One should train in just this perfection of wisdom if one wants to conform to (the conviction that) "all dharmas can escape, there is no dharma that cannot escape", (40b) and that by way of (their) nonexistence. (In fact) all dharmas cannot escape, and there is no dharma that can escape. And why? Because of the nonproduction of all dharmas. One should train in just this perfection of wisdom if one wants to understand this, and also the fact that this is by way of (their) nonexistence. And so if one wants to remain undismayed by the thought that all beings course towards their enlightenment, that there is no dharma that does not course towards enlightenment, and that this is so by way of the nonexistence (of dharmas). And why? All dharmas are the same as enlightenment; and as all dharmas are the same as enlightenment, so is enlightenment; and as enlightenment, so are all beings; and as all beings so is the coursing. Because it does not exist is all coursing a noncoursing. And that is enlightenment; and what is enlightenment that is nonproduction and it has not come forth. A son or daughter of good family who does not want to become dismayed by all these kinds of dharmas, (41a) should train in just this perfection of wisdom, etc. to: by way of nonexistence and nonproduction. And also the Tathagata's supernatural power as well as His playfulness has been made manifest in the perfection of wisdom. And why? Because undefinable is this perfection of wisdom and she does not manifest anything. And I call irreversible those monks and nuns, those laymen and laywomen, if they will take up from this perfection of wisdom even one verse of four lines, study it, bear it in mind, preach it, etc. to: illuminate it. What do I say of them who progress to its true meaning!<sup>191</sup> Destined for enlightenment should these sons and daughters of good family be called, established in the Buddha's domain if, on hearing this deep perfection of wisdom up to its being unborn, nonexistent and unproduced—they do not tremble, are not frightened nor terrified, but continue to firmly believe in it. Destined they will be for all the Buddhadharmas. And to this, Manjusri, I affix My seal, (41b) the seal which the Buddhas have ordained, which the Tathagatas have discerned and to which all the Arhats have given their assent. I affix this seal which is the sameness of (all) the Buddhas; it has been explained as nonattachment to everything including the Buddhadharmas<sup>192</sup>. And sealed with this seal a son or daughter of good family who belongs to the vehicle of the Bodhisattvas cannot possibly go to the places of woe nor can he possibly descend to the level of a Disciple or Pratyekabuddha.</span><br />
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<span lang="EN-US">Thereupon at that time <i>Sakra,</i> chief of gods and the gods of the Thirty-three, worshipped this perfection of wisdom with heavenly sandalwood powder, with heavenly mandarava flowers, with heavenly blue lotuses, white Nymphaea aesculenta and white lotuses, and with heavenly musical instruments. They strewed and scattered (the powder and the flowers) over the Lord and over Manjusri, the Crown Prince, and said: "This is a wholesome root which assures that those whom you have sealed with this seal will again and again worship this unsurpassed jewel of the Dharma and will hear it again and again."</span><br />
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<i><span lang="EN-US">Sakra,</span></i><span lang="EN-US"> chief of gods, said furthermore: (42a) Let us also, O Lord, make efforts in this deep perfection of wisdom, etc. up to: which is unproduced. Here in Jambudvipa sons and daughters of good family of this kind will with little trouble come to hear of the exposition of the practice of the perfection of wisdom and will go on doing so until they have accomplished all the Buddhadharmas. And those sons and daughters of good family who, when they have heard it, will firmly believe, and who, firmly believing it, will take it up, study it, etc. to: recite it, they should be quite certain that we gods will bring them to mind.</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> So it is, Kausika. One should be able to see in those sons and daughters of good family the accomplishment of all the Buddhadharmas, and one should expect them to be destined for full enlightenment. (42b)</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> Sustain, O Lord, sustain, O Sugata, this deep exhibition of the perfection of wisdom for the sake of those sons and daughters of good family!</span><br />
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<span lang="EN-US">Thereupon at that time, immediately after this had been said, through the Buddha's might, the earth shook in six ways. And immediately after that the Lord smiled. Thereupon the great trichiliocosm was irradiated by a great light, because the Tathagata was miraculously sustaining this exposition of the perfection of wisdom.</span><br />
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<i><span lang="EN-US">Manjusri:</span></i><span lang="EN-US"> These, O Lord, are the symptoms<sup>193</sup> of the Tathagata sustaining this exposition of the perfection of wisdom?</span><br />
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<i><span lang="EN-US">The Lord:</span></i><span lang="EN-US"> So it is, Manjusri. These signs show that this exposition of the perfection of wisdom is being sustained (by Me). Through these symptoms should one know that: Sustained (43a) is this exposition of the perfection of wisdom. And all those should be known as sealed with this seal who do not revile or sanction any dharma. And why? Because without basis would be either the reviling or the sanctioning. Therefore I have affixed this seal for the sake of those who have been sealed with it. Because they will neither demonstrate nor discriminate any dharma. And why? In the ultimate sense all dharmas are unproduced.</span><br />
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<span lang="EN-US">Thus spoke the Lord. Enraptured Manjusri, the Crown Prince, the great Bodhisattvas and the great Disciples, as well as the whole world with its gods, men, asuras, garudas and gandharvas rejoiced at the Lord's teaching.</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-43954834849410243792011-06-23T22:05:00.001+08:002011-06-23T22:07:56.508+08:00The Practice of Chanting in Buddhism<span lang="EN-US">by Bhikkhu Dhammasami </span><br />
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<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">Chanting is very common to any religion. Buddhism is no exception in this regard. However, the aim and purpose of chanting is different from one religion to another. Buddhism is unique in that it does not consider chanting to be prayer. </span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">The Buddha in many ways has shown us to have confidence in our own action and its results, and thereby encouraged us to depend on no one but ourselves. This in fact is the sum and substance of His last message in the Mahaparinibbana Sutta. </span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">One of the passage in this discourse reads: "Ananda, be dependent on yourself, take refuge in yourself and not in others, by this mean be dependent on the Dhamma, go for refuge to the Dhamma -- the righteous principles".</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">When a Buddhist does chanting, he is not asking some one to save him from evil nor is he hoping to be given a place in heaven as a result after he dies. Instead, through chanting he may be learning, teaching, philosophising or re-memorising the discourse. </span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">Actually, in the Anguttara Nikaya there are some discourses dealing with chanting like Dhammavihari Sutta. It mentions five categories of people who make use of the discourses.</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">The first one studies it just for the sake of study without putting it into practice or explaining it to others. He even does not reflect deeply on what he has studied. He is known as 'Pariyatti-bahulo' who is keen on studying it alone.</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">The second one preaches or teaches what he has learnt from the discourses but does not follow it himself. He is 'Pannyatti-bahulo' who is keen only on teaching.</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">The third one does chanting. He philosophises about the discourses, trying all the time to satisfy his philosophical thirst. He forgets to make use of as mode or life. He is called 'Vitakka-bahulo' who is eager only to indulge in philosophical aspects of the Suttas (Discourses).</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">The fourth one is the one who chants the discourses to make them last for a long time in his memory. He memorises and re-memorises. Nevertheless, he does not go further to follow it in daily life. He is 'Sajjhayaka-bahulo' who is enthusiastic only in memorising or chanting the teachings of the Buddha, He may even expect some magical power from chanting. </span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">The fifth and last one is who studies the discourses, teaches them to others, reflects on their philosophical points, chants them regularly and above all actually practices it in daily life. He is the one the Buddha praises to be 'Dhammavihari' -- a practitioner of the Dhamma, which he has learnt from the discourses. </span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">Having reflected on this Sutta, it is left to us to judge ourselves to which category we belong and why we study or chant the discourses.</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">I would like to dwell a bit more on chanting in general. This is, after all, an All-night Chanting ceremony. It is nothing but right for us to be fully convinced of what we are doing. Initially I did mention that Buddhism is unique because it does not consider chanting to be a form of prayer. </span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">Then why do we, Buddhists, chant?</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">In the olden days, before there were sufficient support materials for study like books, translations and computers we had to memorise to learn a discourse. After we had learnt it, we still had to chant regularly to protect it and hand it down to future generations. If we did not recite it daily we might forget it and omit some part of it. </span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">The Anguttara Nikaya says that if the discourses are poorly maintained this will lead to the disappearance of the Sasana.[1] It was so important those days to memorise and chant it regularly. This must have definitely contributed in developing chanting practice. Chanting meant almost for the survival of the Dhamma itself.</span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">Now we have sufficient support materials, why we should then be still chanting? Is there any more reason to do this?</span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">There are some reasons sufficient to continue chanting practice. Regular chanting gives us confidence, joy and satisfaction, and increases devotion within us. This devotion is really a power. It is called the Power of Devotion (Saddhabala). It energises our life in general. I do not know about the others. For me I often have a joyous feeling when the chanting goes right. I become more confident of myself. I see it as a part of developing devotion.</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">In Buddhist monastic education tradition, chanting and learning by heart still forms a part of it. We study some of the Theravada Abhidhamma texts -- the highest teachings of the Buddha which deal with the ultimate nature of things -- in that way in <st1:country-region w:st="on"><st1:place w:st="on">Burma</st1:place></st1:country-region>. We are explained the meaning and how the logic develops in the Abhidhamma. </span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">In the night we try to chant without having learnt it by heart. We could do it because of the technique. It is known as evening-class (nya-war) over there. It means a certain technique of studying the Abhidhamma and some of the Suttas. It is very helpful as it helps you to reflect very quickly.</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">When we examine the nature of the discourses, the reasons for chanting will become clearer to us than ever. </span></div><span lang="EN-US">THE NATURE OF THE DISCOURSES</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">A Sutta (Discourse) like Mangala Sutta was an answer to the Deva who asked the Lord Buddha about the real progress in social, economic and spiritual life. It is the vision of the Buddha on those issues as much as his advice to all of us who genuinely want those progresses in social and spiritual life. </span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">It is some thing that we should follow throughout our life starting from childhood to the day we take our last breath. Most of the Suttas are of this nature. They are descriptions as well as prescriptions for the common diseases like Lobha, Dosa and Moha (Greed, Hatred and Delusion).</span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">Another nature of the discourses is protection or healing. Ratana Sutta is one of the best-known examples here. It was first taught to Venerable Ananda who in turn chanted in Vaisali to ward off all the evils and famine the people were then facing. Angulimala Sutta also falls into this category as it relieves the pains and trouble of a would-be mother. </span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">Mahasamaya Sutta and Atanatiya Sutta come under the same category because they emphasise much on protection and healing. Remember that Venerable Ananda and Venerable Angulimala did cultivate love and compassion before they chanted the discourse for this particular kind of blessing.</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">The three Bojjhanga Suttas [2] (Maha Kassapa/Moggallana/Cunda) [3] have been in common use to help relieve the suffering of a patient. This is the third nature of the discourses I am trying to understand and reflect. </span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">Even the Buddha asked Venerable Cunda to chant this Bojjhanga Sutta when He was ill. He himself did the chanting of the Bojjhanga Sutta when his senior disciples, Venerable Maha Kassapa and Venerable Maha Moggallana, were sick. </span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">These are the kind of Suttas that have both instructions for meditation practice and healing power. Karaniyametta Sutta has these same natures: instruction for daily practice to develop our spiritual benefit and to ward off the evils.</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">In other words, Buddhist chanting serves as a reminder of the practice we need to follow in daily life. If we understand and learn how to do it properly, it is another type of meditation in itself. It is also at the same time a healing or blessing service.</span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US"><o:p> </o:p></span><span lang="EN-US">The last benefit we may get from chanting discourses is meditative one. When we chant if we try to concentrate well on the chanting, our mind becomes contemplative, not wandering, not engaging in unwholesome thoughts. The late Venerable Dr. H. Saddhatissa Mahanayaka Thero, the founder of SIBC [4], has rightly remarked in his work [5] that almost all Buddhist practices are nothing else but some form of meditation./.</span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">Bhikkhu Dhammasami, 1999</span></div><br />
<span lang="EN-US">--------------------------------------------------------------------------------</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">[1] "Dve 'me bhikkhave dhamma saddhammassa sammosaya antaradhanaya samvattanti. Katame dve. Dunnkikkhittam ca pada-byancanam attho ca dunnito."</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">[2] Samyutta Nikaya, In the Mahakassapa Sutta, the Buddha chanted the Sutta to ailing Venerable Maha Kassapa while the second to another patient, Venerable Maha Moggallana, His own chief disciple. In the Mahacunda-bojjhanga Sutta, Venerable Cunda was asked by the Buddha who was then ill to chant (expound) the Bojjhanga. All were reported to have recovered at the end of the Sutta. </span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">[3] Also Girimananda Sutta, Anguttara Nikaya; Girimananda bhikkhu was ill. That was reported to the Buddha by Venerable Ananda who was then taught this Sutta and asked to go back to Girimananda for expounding, reminding him of ten factors. At the end, he got recovered.</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">[4] Saddhatissa International Buddhist Centre. <st1:city w:st="on"><st1:place w:st="on">London</st1:place></st1:city></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">[5] Facets of Buddhism by Venerable H. Saddhatissa; World Buddhist Foundation, <st1:city w:st="on"><st1:place w:st="on">London</st1:place></st1:city>, 1991; p. 267.</span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span lang="EN-US">Source: Nibbana.com, <a href="http://web.ukonline.co.uk/buddhism/">http://web.ukonline.co.uk/buddhism/</a></span></div><div class="MsoNormal" style="margin: 0cm 0cm 0pt;"></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-29737040981897540502011-06-14T21:01:00.000+08:002011-06-14T21:01:47.236+08:00A Guide To the Bodhisattva Way Of Life - Chapter Ten<span lang="EN-US" style="font-size: 10pt;">Author: Shantideva Bodhisattva<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">(* Shantideva Bodhisattva is known as a direct disciple of Manjusri Bodhisattva) <o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">The Key of becoming a Bodhisattva: <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">One who wishes to protect oneself and others quickly,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">should practice exchanging oneself for others,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">which is a great mystery.<o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">All those who are unhappy in the world are so</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">as a result of their desire for their own happiness.<o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">All those who are happy in the world are so</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">as a result of their desire for the happiness of others.<o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">Enough of such talk!<o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">Note the difference between the fool who seeks his own benefit,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">and the sage who works for the benefit of others. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">One, who does not exchange his own happiness for the suffering of others,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">surely does not achieve Buddhahood.</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">How could one find happiness even in the cycle of existence? <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">Therefore,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">in order to alleviate my own suffering and to alleviate the suffering of others,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">I give myself up to others, and I accept others as my own self.<o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">--------------------------------------------------------------------------------<o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">Chapter 1<o:p></o:p></span></div><span lang="EN-US" style="font-size: 10pt;">Chapter 2<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 3<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 4<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 5<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 6<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 7<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 8<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 9</span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 10</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">[In copying this ancient manuscript we discovered various translations from different traditions. The reader can be comforted to know that they all agreed with one another in substance, however, some were easier to understand in places then others. In making this text available we worked hard to ensure that it would be comprehensible. In every case we selected the verse that we felt was easiest to understand. BIONA ED.] <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">--------------------------------------------------------------------------------<o:p></o:p></span></div><br />
<span lang="EN-US" style="font-size: 10pt;"><strong>Chapter Ten <o:p></o:p></strong></span><br />
<strong> </strong><span lang="EN-US" style="font-size: 10pt;"><strong>Dedication</strong> <o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><br />
</div><span lang="EN-US" style="font-size: 10pt;">1. May all sentient beings be graced with the bodhisattva way of life by the virtue I have obtained while reflecting on the "A Guide To The Bodhisattva Way of Life." <o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">2. Through my merit, may all those in all directions who are afflicted by bodily and mental sufferings, obtain oceans of joy and contentment. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">3. As long as the cycle of existence lasts, may their happiness never decline. May the world attain the constant joy of the Bodhisattvas. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">4. As many hells as there are in the world, may beings in them delight in the joys of contentment in Sukhavati. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">5. May those afflicted with cold, find warmth. May those oppressed by heat be cooled by oceans of water springing from the great clouds of the Bodhisattvas. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">6. May the forest of sword leaves become for them the splendor of a pleasure grove; and may the sword-like Salmali trees grow as wish-fulfilling trees. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">7. May the regions of hell become vast ponds of delight, fragrant with lotuses, beautiful and pleasing with the cries of white geese, wild ducks, ruddy geese, and swans. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">8. May the heap of burning coal become a mound of jewels. May the burning ground become a crystal marble floor; and may the mountains of "The Crushing Hell" become temples of worship filled with Sugatas. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">9. May the rain of burning coal, lava, and daggers from now on become a rain of flowers; and may mutual battling with weapons now become a playful flower fight. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">10. By the power of my virtue, may those whose flesh has completely fallen off, whose skeletons are of the color of a white jasmine flower, and who are immersed in the river Vaitarani whose water is like fire, attain celestial bodies and dwell with goddesses by the river Manakini. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">11. May the horrifying agents of Yama, crows, and vultures suddenly watch here in fear. Those looking upward behold blazing Vajrapani in the sky wonder: "Whose is this brilliant light that dispels darkness all around and generates the joy of contentment?" May they depart together with him, freed of vice through the power of their joy. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">12. A rain of Lotuses falls mixed with fragrant waters. It is seen to extinguish the unceasing fires of the hells. May the beings of the hells, suddenly refreshed with joy, wonder, "What is this?" and may they see Padmapani. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">13. Friends, come quickly! Cast away fear! We are alive! A radiant vanquisher of fear, a certain prince in a monastic robe, has come to us. By his power every adversity is removed, streams of delight flow, the Spirit of Awakening is born, as is compassion, the mother of protection of all beings. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">14. Behold him whose Lotus-Feet are worshipped with tiaras of hundreds of gods, whose eyes are moist with compassion, on whose head a stream of diverse flowers rains down, with his delightful summer palaces celebrated by thousands of goddesses singing hymns of praise. Upon seeing Manjughosa before them, may the beings of the hells immediately cheer. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">15. Through my virtues, may the beings of the hells rejoice upon seeing the un-obscured clouds of Bodhisattvas, headed by Samantabhadra and bearing pleasant, cool, and fragrant rains and breezes. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">16. May the intense pains and fears of the beings of the hells be pacified. May the inhabitants of all miserable states of existence be liberated from their woeful states. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">17. May the animal's risk of being eaten by each other disappear! May the Pretas be as happy as the people in Uttarakura! <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">18. May the Pretas always be satiated, bathed, and refreshed by streams of milk pouring from the hand of noble Avalokiteshvara. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">19. May the blind always see forms, and may the deaf hear. May pregnant women give birth without pains, as did Mayadevi. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">20. May they acquire everything that is beneficial and desired by the mind: clothing, food, drink, flower garlands, sandalwood-paste, and ornaments. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">21. May the fearful become fearless and those struck with grief find joy. May the despondent become resolute and free of trepidation. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">22. May the ill have good health. May they be freed from every bondage. May the weak become strong and have affectionate hearts for one another. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">23. May all regions be advantageous to all those who travel on roads. May the purpose for which they set out be expediently accomplished. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">24. May those who journey by boat succeed, as they desire. May they safely reach the shore and rejoice with their relatives. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">25. May those who find themselves on wrong paths in dreary forests come upon the company of fellow travelers; and without fatigue, may they journey without fear of bandits, tigers, and the like. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">26. May deities protect the dull, the insane, the deranged, the helpless, the young, and the elderly, and those in danger from sickness, the wilderness, and so on. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">27. May they be free from all lack of leisure; may they be endowed with faith, wisdom, and compassion; may they be possessed of stature and good conduct; and may they always remember their former lives. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">28. May they be inexhaustible treasuries just like Sky Treasure. Free of conflict or irritation, may they have an independent way of life. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">29. May beings who have little splendor be endowed with great magnificence. May unattractive wretched be endowed with great beauty. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">30. May the women in the world become men. May the lowly obtain grandeur and yet be free of arrogance. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">31. Through this merit of mine, may all beings without exception abstain from every vice and always engage in virtue. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">32. Not lacking the Spirit of Awakening, devoted to the Bodhisattva way of life, embraced by the Buddhas, and free of the deeds of <st1:city w:st="on"><st1:place w:st="on">Maras</st1:place></st1:city>, <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">33. May all beings have immeasurable life spans. May they always live happily, and may even the word death disappear. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">34. May all quarters of the world be delightful with gardens of wish fulfilling trees, filled with the Buddhas and the Children of the Buddhas, and be enchanting with the sound of Dharma. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">35. May the ground everywhere be free from stones and rocks, smooth like the palm of the hand, soft, and made of Lapis Lazuli. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">36. May the great assemblages of Bodhisattvas sit on all sides. May they beautify the earth with their own resplendence. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">37. May all beings unceasingly hear the sound of Dharma from the birds, from every tree, from the rays of light, and from the sky. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">38. May they always encounter the Buddhas and the Children of the Buddhas. May they worship the Spiritual Mentor of the world with endless clouds of offerings. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">39. May a god send rain in time, and may there be an abundance of crops. May the populace be prosperous, and may the king be righteous. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">40. May medicines be effective, and may the mantras of those who recite them be successful. May Dakinis, Rakasas, and other ghouls be filled with compassion. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">41. May no sentient being be unhappy, sinful, ill, neglected, or despised; and may no one be despondent. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">42. May monasteries be well established, full of chanting and study. May there always be harmony among the Sangha, and may the purpose of the Sangha be accomplished. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">43. May monks who wish to practice find solitude. May they meditate with their minds agile and free of all distractions. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">44. May nuns receive provisions and be free of quarrels and troubles. May all renunciations be of untarnished ethical discipline. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">45. May those who are of poor ethical discipline be disgusted and become constantly intent on the extinction of their vices. May they reach a fortunate state of existence, and may their vows remain unbroken there. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">46. May they be learned and cultured, receive alms, and have provisions. May their mind streams be pure and their fame be proclaimed in every direction. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">47. Without experiencing the suffering of the miserable states of existence and without arduous practice, may the world attain Buddhahood in a single divine body. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">48. May all sentient beings worship all the Buddhas in many ways. May they be exceedingly joyful with the inconceivable bliss of the Buddhas. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">49. May the Bodhisattvas' wishes for the welfare of the world be fulfilled; and whatever the protectors intend for sentient beings, may that be accomplished. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">50. May the Pratyekabuddhas and Sravakas be happy, always worshipped by the lofty gods, asuras, and humans. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">51. Through the grace of Manjughosa, may I always achieve ordination and the recollection of the past lives until I reach the Joyous Ground. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">52. May I live endowed with strength in whatever posture I am. In all my lives may I find plentiful places of solitude. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">53. When I wish to see or ask something, may I see the Protector Manjunatha himself, without any impediment. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">54. May my way of life be life be like that of Manjusri, who lives to accomplish the benefit of all sentient beings throughout the ten directions. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">55. For as long as space endures and for as long as the world lasts, may I live dispelling the miseries of the world. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">56. Whatever suffering there is for the world, may it all ripen upon me. May the world find happiness through all the virtues of the Bodhisattvas. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">57. May teaching that is the sole medicine for the suffering of the world and the source of all prosperity and joy remain for a long time, accompanied by riches and honor! <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">58. I bow to Manjughosa, through whose grace my mind turns to virtue. I salute my spiritual friend through whose kindness it becomes stronger. <o:p></o:p></span></div><br />
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</div><span lang="EN-US" style="font-size: 10pt;">[End of Text] <o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">--------------------------------------------------------------------------------</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-4899304698732122692011-06-11T19:49:00.000+08:002011-06-11T19:49:45.301+08:00A Guide To the Bodhisattva Way Of Life - Chapter Nine<span lang="EN-US" style="font-size: 10pt;">Author: Shantideva Bodhisattva<o:p></o:p></span> <span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">(* Shantideva Bodhisattva is known as a direct disciple of Manjusri Bodhisattva) <o:p></o:p></span><br />
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<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">The Key of becoming a Bodhisattva: <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">One who wishes to protect oneself and others quickly,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">should practice exchanging oneself for others,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">which is a great mystery.<o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">All those who are unhappy in the world are so</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">as a result of their desire for their own happiness.<o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">All those who are happy in the world are so</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">as a result of their desire for the happiness of others.<o:p></o:p></span></div><span lang="EN-US" style="font-size: 10pt;"></span><br />
<span lang="EN-US" style="font-size: 10pt;">Enough of such talk!<o:p></o:p></span><br />
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<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">Note the difference between the fool who seeks his own benefit,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">and the sage who works for the benefit of others. <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">One, who does not exchange his own happiness for the suffering of others,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">surely does not achieve Buddhahood.</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">How could one find happiness even in the cycle of existence? <o:p></o:p></span></div><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">Therefore,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">in order to alleviate my own suffering and to alleviate the suffering of others,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">I give myself up to others, and I accept others as my own self.<o:p></o:p></span></div><span lang="EN-US" style="font-size: 10pt;">--------------------------------------------------------------------------------<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 1<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 2<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 3<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 4<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 5<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 6<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 7<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 8<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;"><strong>Chapter 9<o:p></o:p></strong></span><br />
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<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">[In copying this ancient manuscript we discovered various translations from different traditions. The reader can be comforted to know that they all agreed with one another in substance, however, some were easier to understand in places then others. In making this text available we worked hard to ensure that it would be comprehensible. In every case we selected the verse that we felt was easiest to understand. BIONA ED.] <o:p></o:p></span></div><span lang="EN-US" style="font-size: 10pt;">--------------------------------------------------------------------------------<o:p></o:p></span><br />
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<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">Chapter Nine <o:p></o:p></span></div><span lang="EN-US" style="font-size: 10pt;">Affection of Wisdom <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">1. The Sage taught this entire system for the sake of wisdom. Therefore, with the desire to ward off suffering, one should develop this wisdom. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">2. This truth is recognized as being of two kinds: conventional and ultimate. Ultimate reality is beyond the scope of the intellect. The intellect is called conventional reality. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">3. In the light of this, people are seen to be of two types: the contemplative and the ordinary person; the ordinary folks are superseded by the contemplatives. [The contemplative perceives the ordinary, worldly persons viewpoint to be incorrect. (Ed.)] <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">4. Due to the difference in their intelligence, even contemplatives are refuted by successfully higher ones by means of analogies accepted by both parties, regardless of what they aim to prove. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">5. Ordinary people see and imagine things as real and not illusory. It is in this respect that there is disagreement between the contemplatives and the ordinary people. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">6. Even the objects of direct perception, such as form and the like, are established by consensus and not by verifying cognition. That consensus is false, as is the general agreement that pure things are impure, for example. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">7. The Protector taught things in order to bring people to understanding. Qualm: If these things are not ultimately, but only conventionally, momentary, this is inconsistent. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">8. Madhyamika: There is no fault in the conventional truth of the contemplatives. In contrast to ordinary people, they see reality. Otherwise, ordinary people would invalidate the perception of women as impure. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">9. Qualm: How can there possibly be merit due to the Jina who is like an illusion, as is the case if he is truly existent? If a sentient being is like an illusion, why is he reborn again after he dies? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">10. Madhyamika: Even an illusion lasts for as long as the collection of its conditions. Why should a sentient being truly exist merely because its continuum lasts a long time? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">11. Yogacarin: If consciousness does not exist, then there is no sin in killing an illusionary person. Madhyamika: On the contrary, when one is endowed with the illusion of consciousness, vice and merit do arise. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">12. Yogacarin: an illusionary mind is not possible, since mantras and the like are unable to produce it. Madhyamika: Diverse illusions originate on account of diverse conditions. Nowhere does a single condition have the ability to produce everything. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">13. Yogacarin: If one could be ultimately emancipated, and yet transmigrate conventionally, then even the Buddha would transmigrate. So what would be the point of the Bodhisattva way of life? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">14. Madhyamika: When its conditions are not destroyed, an illusion does not cease either. Due to a discontinuity of its conditions, it does not originate even conventionally. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">15. Yogacarin: When even a mistaken cognition does not exist, by what is an illusion ascertained? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">16. Madhyamika: If, for you an illusion itself does not exist, what is apprehended? Even if it is an aspect of the mind itself, in reality it exists as something different. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">17. Yogacarin: If the mind itself is an illusion, then what is perceived by what? Madhyamika: The Protector of the World stated that the mind does not perceive the mind. Just as a sword cannot cut itself, so it is with the mind. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">18. Yogacarin: It illuminates itself, as does a lamp. Madhyamika: A lamp does not illuminate itself, for it is not concealed by darkness. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">19. Yogacarin: A blue object does not require something else for its blueness, as does a crystal. So something may or may not occur in dependence on something else. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">20. Madhyamika: As is the case of non-blueness, blue is not regarded as its own cause. What blue by itself could make itself blue? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">21. Yogacarin: It is said; that a lamp illuminates once this is cognized with awareness. The mind is said to illuminate once this is cognized with what? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">22. Madhyamika: If no one perceives whether the mind is luminous or not, then there is no point in discussing it, like the beauty of a barren woman's daughter. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">23. Yogacarin: If self-cognizing awareness does not exist, how is consciousness recalled? Madhyamika: Recollection comes from its relation to something else that was experienced, like a rats poison. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">24. Yogacarin: It illuminates itself, because the mind, endowed with other conditions, perceives. Madhyamika: A Jar seen due to the application of a magical ointment is not the ointment itself. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">25. The Manner in which something is seen, heard, or cognized is not what is refuted here, but the conceptualization of its true appearance, which is the cause of suffering, is rejected here. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">26. If you fancy that an illusion is neither different from the mind, nor non different, then if it is a really existing thing, how can it not be different? If it is not different, then it does not really exist. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">27. Just as an illusion can be seen even though it does truly exist, so it is with the observer, the mind. Yogacarin: The cycle of existence has its basis in reality or else it would be like space. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">28. Madhyamika: How can something that does not exist have any efficacy by being based on something real? You have approached the mind as being an isolated unity. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">29. If the mind were free from any apprehended object, then all beings would be Tath¨¢gatas. Thus, what good is gained by speculating that only the mind exists? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">30. Yogacarin: Even when the similarity to illusion is recognized, how does a mental affliction cease, since lust for an illusory woman arises even in the mind of the one who created her? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">31. Madhyamika: Because her creator's imprints of mental afflictions toward objects of knowledge have not been eliminated, when seeing her, his imprint of emptiness is weak. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">32. By building up the imprints of emptiness, the imprint of existence is diminished; and after accustoming oneself to the fact that nothing truly exists, even that diminishes. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">33. Yogacarin: If it is conceived that a phenomenon that does not really exist cannot be perceived, then how can a non-entity, which is without basis, stand before the mind? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">34. Madhyamika: When neither an entity nor a non-entity remains before the mind, then since there is no other possibility, having no objects, it becomes calm. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">35. Just as a wish fulfilling gem, or a wish granting tree satisfies desires, so the image of the Jina is seen, because of his vow and his disciples. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">36. When a charmer against poison dies, after completing a pillar, that pillar neutralizes poisons and the like, even for a long time after his death. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">37. Likewise, the pillar of the Jina, completed with accordance with the Bodhisattva way of life, accomplishes all tasks, even when the bodhisattva has passed into Nirvana. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">38. Hinayananist: How could worship offered to something that has no consciousness be fruitful? Madhyamika: Because it is taught that it is the same whether he is present or has passed into Nirvana. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">39. According to the scriptures, effects of worship do exist, whether conventionally or ultimately, in the same way that worship offered to the true Buddha is said to be fruitful. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">40. Hinayananist: Liberation comes from understanding the four noble truths, so what is the point of perceiving emptiness? Madhyamika: Because the scripture states that there is no awakening without this path. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">41. Hinayananist: The Mahayana is certainly not authenticated. Madhyamika: How is your scripture authenticated? Hinayananist: Because it is authenticated by both of us. Madhyamika: Then it is not authenticated by you from the beginning. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">42. Apply the same faith and respect to the Mahayana as you do to it. If something is true because it is accepted by two different parties, then the Vedas and the like would also be true. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">43. If you object that the Mahayana is controversial, then reject your own scripture because it is contested by heterodox groups and because parts of your scriptures are contested by your own people and others. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">44. The teaching has its root in the monk-hood and the monk-hood is not on a firm footing. For those whose minds are subject to grasping, Nirvana is not on a firm footing either. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">45. If your objection is that liberation is due to the elimination of mental afflictions, then it should occur immediately afterward. Yet one can see the power of Karma over those people, even though they had no mental afflictions. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">46. If you think that as long as there is no craving there is no grasping onto rebirth, why could their craving, even though free of mental afflictions, not exist as delusion? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">47. Craving has its cause in feeling, and they have feeling. The mind that has mental objects has to dwell on one thing or another. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">48. Without emptiness the mind is constrained and arises again, as in non-cognitive meditative equipoise. Therefore, one should meditate on emptiness. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">49. If you acknowledge the utterances that correspond to the sutras as the words of the Buddha, why do you not respect the Mahayana, which for the most part is similar to your sutras? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">50. If the whole is faulty because one part is not acceptable, why not consider the whole as taught by the Jina because one part is similar to the Sutras? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">51. Who will not accept the teachings not fathomed by leaders such as Maha- Kassapa just because you failed to understand them? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">52. Remaining in the cycle of existence for the sake of those suffering due to delusion is achieved through freedom from attachment and fear. That is a fruit of emptiness. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">53. Thus, no refutation is possible with regard to emptiness, so one should meditate on emptiness without hesitation. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">54. Since emptiness is the antidote to the darkness of afflictive and cognitive obstructions, how is it that one desiring omniscience does not promptly meditate on it? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">55. Let fear arise towards something that produces suffering. Emptiness pacifies suffering. So why does fear of it arise? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">56. If there were something called "I," fear could come from anywhere. If there is no "I," whose fear would there be? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">57. Teeth, hair, and nails are not "I," nor am I bone, blood, mucus, phlegm, puss, or lymph. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">58. Bodily oil is not I, nor are sweat, fat, or entrails, the cavity of the entrails is not "I," nor is excrement or urine. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">59. Flesh is not "I," nor are sinews, heat, or wind. Bodily apertures are not "I," nor, in any way, are the six consciousnesses. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">60. If the awareness of sound were "I," then sound would always be apprehended. But without an object of awareness, what does it cognize on account of which is called awareness? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">61. If that which is not cognizant were awareness, a piece of wood would be awareness. Therefore, it is certain there is no awareness in the absence of its object. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">62. Why does that which cognizes form not hear it as well? Samkhya: Because of the absence of sound, there is no awareness of it. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">63. Madhyamika: How can something that is of the nature of the apprehension of sound be the apprehension of form? One person may be considered as a father and a son, but not in terms of ultimate reality, <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">64. Since Sattva, Rajas, and Tamas are neither a father nor a son. Moreover its nature is not seen as related to the apprehension of sound. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">65. If it is the same thing taking another guise, like an actor, he too is not permanent. If he has different natures, then this unity of his is unprecedented. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">66. If another guise is not the true one, then describe its natural appearance. If it were the nature of awareness, then it would follow that all people would be identical. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">67. That which has volition and that which has no volition would be identical because their existence would be the same. If difference were false, then what would be the basis for similarity? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">68. That which is not conscious is not "I", because it lacks consciousness, like a cloth and the like. If it were consciousness because it has consciousness, than it would follow that when it stops being conscious of anything, it would vanish. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">69. If the self is not subject to change, what is the use of its consciousness? Thus, this implies that space, which lacks consciousness and activity, has a self. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">70. Objection: Without the self, the relationship between an action and its result is not possible, for if the agent of an action has perished, who will have the result? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">71. Madhyamika: When both of us have agreed that an action and its result have different bases and that the self has no influence in this matter, then there is no point in arguing about this. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">72. One who has the cause cannot possibly be seen as being endowed with the result. It is pointed out that the existence of the agent and the experiencer (sic) of the consequences depends upon the unity of their continuum of consciousness. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">73. The past or future mind is not "I", since it does not exist. If the mind were "I", then when it had vanished, the "I" would not exist anymore. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">74. Just as the trunk of a plantain tree is nothing when cut into pieces, in the same way, the "I" is non-existence when sought analytically. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">75. Qualm: If no sentient being exists, for whom is there compassion? Madhyamika: For one who is imagined through delusion, which is accepted for the sake of the task. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">76. Qualm: If there is no sentient being, whose is the task? Madhyamika: True. The effort, too, is due to delusion. Nevertheless, in order to alleviate suffering, delusion with regard to one's task is not averted. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">77. However, grasping onto the "I", which is a cause of suffering, increases because of the delusion with regard to the self. If this is the unavoidable result of that, meditation on identity-less-ness is the best. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">78. The body is not the feet, the calves, nor the thighs. Nor is the body the hips, the abdomen. The back, the chest, or the arms. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">79. It is not the hands, the sides of the torso, or the armpits, nor is it characterized by the shoulders. Nor is the body the neck or the head. Then what here is the body? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">80. If this body partially exists in all of these, and its parts exist in their parts, where does it stand by itself? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">81. If the body were located in its entirety in the hands and other limbs, there would be just as many bodies as there are hands and so forth. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">82. The body is neither inside nor outside. How can the body be in the hands and other limbs? It is not separate from the hands and the like. How, then, can it be found at all? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">83. Thus, the body does not exist. However, on account of delusion, there is the impression of the body with regard to the hands and the like, because of their specific configuration, just as there is the impression of a person with regard to a pillar. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">84. As long as a collection of conditions lasts, the body appears like a person. Likewise, as long as it lasts with regard to the hands and the like, the body continues to be seen in them. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">85. In the same way, since it is an assemblage of toes, which one would be a foot? The same applies to a toe, since it is an assemblage of joints, and to a joint as well, because of its division into its own parts. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">86. Even the parts can be divided into atoms, and an atom itself can be divided according to its cardinal directions. The section of a cardinal direction is space, because it is without parts. Therefore, an atom does not exist. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">87. What discerning person would be attached to form, which is just like a dream? Since the body does not exist, then who is a woman and who is a man? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">88. If suffering truly exists, why does it not oppress the joyful? If delicacies and the like are a pleasure, why do they not please someone struck by grief and so forth? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">89. If it is not experienced because it is overpowered by something more intense, how can that which is not of the nature of experience be a feeling? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">90. Objection: Surely there is suffering in its subtle state while its gross state is removed. Madhyamika: If it is simply another pleasure, then that subtle state is a subtle state of pleasure. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">91. If suffering does not arise when the conditions for its opposite have arisen, does it not follow that a "feeling" is a false notion created by conceptual fabrication? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">92. Therefore, this analysis is created as an antidote to that false notion. For the meditative stabilizations that arise from the field of investigations are the food of contemplatives. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">93. If there is an interval between a sense faculty and its object, where is the contact between the two? If there is no interval, they would be identical. In that case, what would be in contact with what? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">94. One Atom cannot penetrate another, because it is without empty space and is of the same size as the other. When there is no penetration, there is no mingling there is no contact. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">95. How, indeed, can there be contact with something that has no parts? If part-less-ness can be observed when there is contact, demonstrate this. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">96. It is impossible for consciousness, which has no form, to have contact; nor is it possible for a composite, because it is not a truly existent thing, as investigated earlier. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">97. Thus, when there is no contact, how can feeling arise? What is the reason for this exertion? Who can be harmed by what? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">98. If there is no one to experience feeling and if feeling does not exist, then after understanding this situation, why, oh craving, are you not shattered? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">99. The mind that has a dream-like and illusion-like nature sees and touches. Since feeling arises together with the mind, it is not perceived by the mind. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">100. What happen earlier is remembered but not experienced by what arises later. It does not experience itself, nor is it experienced by something else. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">101. There is no one who experiences feeling. Hence, in reality, there is no feeling. Thus, in this identity-less bundle, who can be hurt by it? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">102. The mind is not located in the sense facilities, or in form and other sense-objects, or in between them. The mind is also not found inside, or outside, or anywhere else. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">103. That which is not in the body nor anywhere else, neither intermingled nor somewhere separate, is nothing. Therefore, sentient beings are by nature liberated. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">104. If cognition is prior to the object of cognition, in dependence on what does it arise? If cognition is simultaneous with the object of cognition, in dependence on what does it arise? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">105. If it arises after the object of cognition, from what would cognition arise? In this way it is ascertained that no phenomenon comes into existence. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">106. Objection: If conventional truth does not exist, how can there be the two truths? If it does exist due to another conventional truth, how can there be a liberated sentient being? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">107. Madhyamika: One is an ideation of someone else's mind, and one does not exist by one's own conventional truth. After something has been ascertained, it exists; if not, it does not exist as a conventional reality either. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">108. The two, conception and the conceived, are mutually dependent; just as every analysis is expressed by referring to what is commonly known. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">109. Objection: But if one analyzes by means of analysis which itself is analyzed, then there is an infinite regress, because that analysis can also be analyzed. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">110. Madhyamika: When the object of analysis is analyzed, no basis for analysis is left. Since there is no basis, it does not arise, and that is called "nirvana." <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">111. A person for whom these two are truly existent is in an extremely shaky position. If an object exists because of the power of cognition, how does one arrive at the true existence of cognition? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">112. If cognition exists because of the power of the object of cognition, how does one arrive at the true existence of cognition? If their existence is due to their mutual power, neither can exist. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">113. Objection: If there is no father without a son, how can there be a son? Madhyamika: Just as in the absence of a son there is no father, in the same way these two do not exist. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">114. Objection: A sprout arises from a seed. The seed is indicated by that sprout. Why does cognition that arises from the object of cognition not ascertain the true existence of that object of cognition? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">115. Madhyamika: It is ascertained that a seed exists owing to a cognition that is not the same as a sprout. How is the existence of a cognition cognized, since the object of cognition is ascertained by that cognition? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">116. People observe every cause through direct perception, since the components of a lotus, such as the stalk and so forth, are produced by a variety of causes. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">117. Qualm: What makes the variety of causes? Madhyamika: a preceding variety of causes. Qualm: How can a cause give an effect? Madhyamika: Because of the power of the preceding causes. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">118. Nyaya-Vaisesika: Isvara is the cause of the world. Madhyamika: Then explain who Isvara is. If he is the elements, so be it; but then why tussle over a mere name? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">119. Moreover, the earth and other elements are not one; they are impermanent, inactive, and not divine. They can be stepped on and are impure. That is not Isvara. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">120. Space is not the Lord because it is inactive. Nor is it the Self, because that has been refuted. How can the inconceivable creatorship of the Inconceivable One be describes? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">121. What does he desire to create? If he desires to create a self, are not that self, the nature of the earth and other elements, and Isvara eternal? Cognition is due to the object of cognition and is without beginning. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">122. Happiness and suffering are the result of action. Say then, what did he create? If the cause has no beginning, how can its effect have a beginning? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">123. If he does not depend on anything else, why does he not always create? There is nothing whatsoever that is not created by him. So on what would he depend? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">124. If Isvara depends on a collection of conditions, then again, he is not the cause. He cannot refrain from creating when there is a collection of conditions, nor can he create in their absence. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">125. If Isvara creates without desiring to do so, it would follow that he is dependent on something other than himself. Even if he desires to create, he is dependent on that desire. Whence is the supremacy of the creator? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">126. Those who claim the atoms are permanent have been refuted earlier. The Samkhyas consider a primal substance as the permanent cause of the world. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">127. The universal constituents-sattva, rajas, and tamas-remaining in equilibrium, are called the primal substance. The universe is explained by their dis-equilibrium. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">128. It is implausible that a single thing has three natures, so it does not exist. Likewise, he universal constituents do not exist, since they would each be comprised of three constituents. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">129. In the absence of the three universal constituents, the existence of sound and other sense objects is far fetched. There is also no possibility of pleasure and the like in unconscious things such as cloth and so on. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">130. If you argue that things have the nature of causes, have things not been analyzed away? For you, pleasure and the like are the cause, but cloth and the like are not the result of that cause. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">131. Happiness and other feelings may be due to things such as a cloth, but in their absence, there would be no happiness and so on. The permanence of happiness and other feelings is never ascertained. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">132. If the manifestation of happiness truly exists, why is the feeling not apprehended? If you see that it becomes subtle, how can it be gross and subtle? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">133. Objection: It is subtle upon leaving its gross state. Its grossness and subtlety are impermanent. Madhyamika: Why do you not consider everything impermanent in that way? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">134. If its gross state is not different from happiness, then the impermanence of happiness is obvious. If you think that something non-existent does not arise, because it has no existence whatsoever, then you have accepted, even against your will, the origination of something manifest that was non-existent. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">135. If you accept that the effect is present in the cause, then one who eats food would be eating excrements, and a cotton tree seed would be bought at the price of a cloth and worn as a garment. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">136. If you argue that ordinary people do not see this because of delusion, this is the case even for one who knows reality. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">137. Even ordinary people know that. Why do they not see it? If you argue that ordinary people have no verifying cognition, then even their perception of something manifest is false. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">138. Samkhya: If verifying cognition is not verifying cognition, then what is not verified falsely? In reality, the emptiness of phenomena is not ascertained through that verifying cognition. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">139. Madhyamika: Without detecting an imagined thing, its non-existence is not apprehended. Therefore, if a thing is false, its non-existence is clearly false. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">140. Thus, when in a dream a son has died, the thought 'he does not exist' prevents the arising of the thought of his existence; and that too is false. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">141. Therefore, with this analysis, nothing exists without a cause, nor is it contained in its individual, or combined causal conditions. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">142. Nothing comes from something else, nothing remains, and nothing departs. What is the difference between an illusion and that which is considered by fools as real? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">143. Examine this: As for that which is created by illusion and that which is created by causes, where do they come from and where do they go? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">144. How can there be true existence in something artificial, like a reflection, which is perceived only in conjunction with something else, and not in its absence? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">145. For something that already exists, what need is there for a cause? If something does not exist, what is the need for a cause? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">146. Something that does not exist will not be subject to change, even with millions of causes. How can something in that state be existent. What else can come into existence? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">147. If there is no existent thing at the time of non-existent, when will an existent thing come into existence? For that non-existent thing will not disappear as long as the existent thing is not produced. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">148. When a non-existent thing has not disappeared, there is no opportunity for the existent thing. An existent thing does not does not become non-existent; since it would follow that it would be of two natures. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">149. Thus, there is neither cessation nor coming into existence at any time. Therefore, this entire world does not arise or cease. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">150. States of existence are like dreams; upon analysis, they are similar to plantain trees. In reality, there is no difference between those who have attained Nirvana and those who have not. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">151. When all phenomena are empty in this way, what can be gained and what can be lost? Who will be honored or despised by whom? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">152. Whence comes happiness or suffering? What is pleasant and what is unpleasant? When investigated in its own nature, what is craving and for what is craving? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">153. Upon investigation what is the world of living beings, and who will really die here? Who will come into existence, and who has come into existence, who is a relative, and who is a friend of whom? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">154. May those who are like me apprehend everything as being like space. They rage and rejoice by means of dispute and jubilation. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">155. Seeking their own happiness with evil deeds they live miserably with grief, troubles, despair, and cutting and stabbing each other. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">156. After repeatedly entering the fortunate states of existence and becoming accustomed to pleasure again and again, they die and fall into the miserable states of existence in which there is long and intense anguish. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">157. There are many pitfalls in mundane existence, but there is not this truth here. There is mutual incompatibility. Reality could not be like this. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">158. There are incomparable, violent, boundless oceans of suffering. Strength is scanty there; and the life span is short there as well. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">159. There, too, in practices for long life and health, in hunger, fatigue, and weariness, in sleep and calamities, and in unprofitable associations with fools, <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">160. Life passes by swiftly and in vain. Discrimination is difficult to obtain there. How could there be a way to prevent habitual distractions? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">161. There, too, Mara tries to throw them into very wretched states. There, because of the abundance of wrong paths, doubt is difficult to overcome. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">162. And leisure is hard to obtain again. The appearance of a Buddha is extremely rare. The flood of mental afflictions is difficult to impede. Alas, what a succession of suffering! <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">163. Ah, there should be a great pity for those adrift in the flood of suffering, who, although miserable in this way, do not recognize their wretched situation. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">164. Just like one who repeatedly immerses himself in water but must enter fire again and again, so they consider themselves fortunate, although they are extremely miserable. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">165. As they live like this, pretending that they are not subject to aging and death, terrible calamities come, with death the foremost of them. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">166. Thus, when might I bring relief to those tormented by the fire of suffering, with the requisites of happiness springing forth from the clouds of my merit? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">167. When shall I respectfully teach emptiness and the accumulation of merit-in terms of conventional truth and without reification-to those whose views are reified? </span><br />
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<span style="font-size: x-small;"><strong>Continue to <span lang="EN-US" style="font-size: 10pt;">Chapter Ten (</span></strong><span lang="EN-US" style="font-size: 10pt;"><strong>Dedication)</strong> <o:p></o:p></span></span><br />
<span style="font-size: x-small;">---------------------------------------------------------------------------------</span><span style="font-size: small;"> </span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-21439403346176845912011-06-04T14:56:00.000+08:002011-06-04T14:56:26.755+08:00A Guide To the Bodhisattva Way Of Life - Chapter Eight<span lang="EN-US" style="font-size: 10pt;">Author: Shantideva Bodhisattva<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">(* Shantideva Bodhisattva is known as a direct disciple of Manjusri Bodhisattva) <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">The Key of becoming a Bodhisattva: </span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><br />
<span lang="EN-US" style="font-size: 10pt;">One who wishes to protect oneself and others quickly,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">should practice exchanging oneself for others,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">which is a great mystery.<o:p></o:p></span></div><br />
<span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">All those who are unhappy in the world are so</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">as a result of their desire for their own happiness.<o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">All those who are happy in the world are so</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">as a result of their desire for the happiness of others.<o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">Enough of such talk!<o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">Note the difference between the fool who seeks his own benefit,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">and the sage who works for the benefit of others. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">One, who does not exchange his own happiness for the suffering of others,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">surely does not achieve Buddhahood.</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">How could one find happiness even in the cycle of existence? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">Therefore,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">in order to alleviate my own suffering and to alleviate the suffering of others,</span><span lang="EN-US" style="font-size: 10pt; mso-fareast-language: ZH-CN;"> </span><span lang="EN-US" style="font-size: 10pt;">I give myself up to others, and I accept others as my own self.<o:p></o:p></span><br />
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<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">Chapter 1<o:p></o:p></span></div><span lang="EN-US" style="font-size: 10pt;">Chapter 2<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 3<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 4<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 5<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 6<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 7<o:p></o:p></span><br />
<span lang="EN-US" style="font-size: 10pt;"><strong>Chapter 8<o:p></o:p></strong></span><br />
<span lang="EN-US" style="font-size: 10pt;">Chapter 9<o:p></o:p></span><br />
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<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">[In copying this ancient manuscript we discovered various translations from different traditions. The reader can be comforted to know that they all agreed with one another in substance, however, some were easier to understand in places then others. In making this text available we worked hard to ensure that it would be comprehensible. In every case we selected the verse that we felt was easiest to understand. BIONA ED.] <o:p></o:p></span></div><br />
<span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">--------------------------------------------------------------------------------<o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;"><em><strong>Chapter Eight <o:p></o:p></strong></em></span><br />
<span lang="EN-US" style="font-size: 10pt;"><em><strong>The Perfection of Meditation</strong></em> <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">1. Upon developing zeal in that way, one should stabilize the mind in meditative concentration, since a person whose mind is distracted lives between the fangs of mental afflictions. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">2. With bodily and mental seclusion, distraction does not arise. Therefore, upon renouncing the world, one should renounce discursive thoughts. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">3. On account of attachment and craving for gain and the like, one does not renounce the world. Thus, upon forsaking them, the wise should contemplate in this way. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">4. Realizing that one who is well endowed with insight through quiescence eradicates mental afflictions one should first seek quiescence. Quiescence is due to detachment toward the world and due to joy. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">5. For what impermanent person, who will not see his loved ones again in thousands of births, is it appropriate to be attached to impermanent things? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">6. Failing to see them, one does not find joy nor does one abide in meditative concentration. Even upon seeing them, one does not become satisfied but is tormented by strong desire, just as before. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">7. One does not perceive reality and loses disillusionment with the cycle of existence. One is consumed by that grief-desire for the company of the beloved. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">8. Because of thinking of that person, life ever so swiftly passes in vain. Due to a transient entity, the eternal Dharma is lost. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">9. One who acts in the same manner as foolish people definitely goes to a miserable state of existence. They do like someone who is different. What is gained from association with fools? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">10. One moment they are friends, and the next moment they are enemies. On an occasion for being pleased, they become angry. Ordinary people are difficult to gratify. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">11. When given good advice, they become angry; and they turn me away from good advice. If they are not listened to, they become angry and go to a miserable state of existence. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">12. They feel envy toward a superior, competitiveness with a peer, arrogance toward one who is inferior, conceit due to praise, and anger due to reproach. When could there be any benefit from a fool? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">13. Between one fool and another, something non-virtuous is inevitable, such as glorification of one's own self, speaking ill of others, and conversation about the pleasures of the cycle of existence. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">14. Thus, on account of one's association with someone else, one encounters adversity. I shall happily live alone with a non-afflicted mind. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">15. One should flee far from a fool. One should gratify the encountered person with pleasantries, not with the intention of intimacy but in the manner of a kind and impartial person. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">16. Taking only what benefits Dharma, like a bee taking nectar from a flower, I shall live everywhere without acquaintance, as if I had not existed before. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">17. A mortal who thinks, "I am rich and respected, and many like me," experiences fear of approaching death. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">18. Wherever the mind, infatuated by pleasures, finds enjoyment, there a thousand-fold suffering arises and falls to one's share. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">19. Hence, the wise should not desire it. Fear arises from desire, yet it passes away by itself. Generate fortitude and look at it with indifference. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">20. Many have become wealthy and many have become famous, but no one knows where they have gone with their wealth and fame. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">21. If others despise me, why should I rejoice when praised? If others praise me, why should I be despondent when reviled? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">22. If sentient beings of different dispositions have not been satisfied by the Jinas themselves, then how could they be like an ignorant person like myself? So, what is the point of attending to the world? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">23. They revile a person without acquisitions, and despise a person with acquisitions. How can those whose company is by nature suffering bring forth joy? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">24. The Tath¨¢gatas have said that a fool is no ones friend, because the affection of a fool does not arise without self-interest. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">25. Love due to self-interest is love for one's own sake, just as distress at the loss of possessions is occasioned by the loss of pleasures. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">26. Trees do not revile nor can they be pleased with effort. When might I dwell with those whose company is a delight? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">27. When shall I dwell in a cave, an empty temple, or at the foot of a tree, without looking back, and without attachment? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">28. When shall I dwell, living freely and without attachment, in unclaimed and naturally spacious regions? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">29. When shall I dwell with a paltry alms bowl and so on in clothing wanted by no one, living fearlessly, even without concealing my body? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">30. When shall I go to the local charnel grounds and compare my own body, which has the nature of decay, with other corpses? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">31. For this body of mine will also become so putrid that even the jackals will not come near it because of the stench. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">32. If the flesh and bone that have arisen together with this body will deteriorate and disperse, how much more is this the case for other friends? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">33. A person is born alone and also dies alone. No one else has a share in one's agony. What is the use of loved ones who create hindrances? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">34. Just as one who has undertaken a journey takes lodging, so does one who travels in the cycle of existence take lodging in a rebirth. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">35. Until one his hoisted by four men and mourned by the world, one should retire to the forest. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">36. Without intimacy and without conflict, one dwells in physical solitude, and when one is counted as if already dead no one grieves when one actually dies. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">37. There is on one to inflict grief and harm, nor is there any one to distract one from the recollection of the Buddha and so forth. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">38. Thus, I shall always dwell alone in the delightful forest, which creates few problems, good cheer, and the pacification of all distraction. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">39. Free from all other concerns and having a single-pointed mind, I shall apply myself to meditative concentration and to the subjugation of the mind. <o:p></o:p></span><br />
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<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">40. Casting off all other concerns, and with a single pointed mind, I shall strive to balance and subdue my mind. In this world and the next, sensuous desires create troubles, such as murder, imprisonment, and dismemberment in this life, and hell and so forth in the next. <o:p></o:p></span></div><br />
<span lang="EN-US" style="font-size: 10pt;">41. She for whom you have supplicated male and female messengers many times and for whose sake you have not considered the cost of either vice nor disgrace, <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">42. Throwing yourself into danger and wasting your health, embracing her with the greatest pleasure- <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">43. She is nothing but bones, indifferent and impersonal. Why do you not resort to emancipation, fully embracing it to your hearts content? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">44. Either you have seen that bashfully lowered face before as being lifted up with effort, or you have not seen it as it was covered by a veil. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">45. Just as that face that torments you is perceived now, so you will see it unveiled by vultures. Why does it make you flee now? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">46. Since you guarded her face from the gaze of others, why do you, O avaricious one, not guard it as it is being eaten? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">47. Seeing this mass of flesh being eaten by vultures and others, should you worship others food with wreaths of flowers, sandalwood paste, and ornaments? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">48. You fear a skeleton that has been seen like this, even though it does not move. Why do you fear it when it moves, as if set in motion like some ghost? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">49. Their saliva and excrement arise from the same food. Why then do you dislike excrement, and like sucking saliva? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">50. Taking no delight in cotton pillows that are soft to the touch, the lustful, who are deluded with respect to filth, say the body does not emit a foul odor? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">51. The lustful, degraded, and deluded have distain for soft cotton, saying, "It can't engage in intercourse." <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">52. If you say 'I do not lust after filth,' why do you embrace on your lap something else that is a skeleton tied together with sinews, and plastered over with a mire of flesh? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">53. You have plenty of filth yourself, and you always have the use of it, yet out of craving, you desire the filth in another sack of muck. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">54. Casting aside a fresh lotus opening, under the rays of the cloudless sun, why do you, with your filth-craving mind, take delight in a container of muck? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">55. The mind that you desire cannot be seen or touched; and that which can be is not conscious. Why do you embrace in vain? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">56. It is not surprising that you do not look at another persons body as composed of filth, but it is astonishing that you do not perceive your own body as composed of filth. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">57. Thinking, "I like its flesh," you wish to touch it and look at it. Why do you not desire the flesh of a dead body, which, by nature, is not sentient? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">58. If you do not desire to touch soil and the like because it is smeared with excrement, how can you wish to touch the body out of which it is excreted? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">59. If you do not have passion for what is impure, why do you embrace someone else, who is a seed or arisen from a field of filth and nourished by it? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">60. You do not desire a dirty worm originating from filth because it is small, but you desire a body that consists of much filth and also born from filth. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">61. Not only do you not abhor your own filth, out of craving, you desire other filthy sacks of excrement. <o:p></o:p></span><br />
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<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US" style="font-size: 10pt;">62. Even the ground is considered impure when savory foods, such as camphor or boiled rice and condiments, are spat out or vomited from the mouth. <o:p></o:p></span></div><br />
<span lang="EN-US" style="font-size: 10pt;">63. If you do not trust that this is filth even though it is obvious, look at other bodies too, repugnant and discarded in the charnel ground. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">64. Knowing that great fear arises when the skin is torn off, how can you have attraction to that same thing again? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">65. Although applied to the body, this fragrance is from sandalwood and not from anything else. Why are you attracted to someone by the fragrance that belongs to something else? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">66. If attraction does not arise due to a naturally foul smell, is that not good? Why do people take pleasure in what is worthless and anoint it with fragrance? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">67. If it is sandalwood that is sweet smelling, did it come from the body? Why is someone attracted to someone because of a fragrance that belongs to something else? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">68. If the naked body, containing the slime of filth, is frightening in its natural condition, with its long hair and nails and stained yellowish teeth, <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">69. Why do you meticulously polish it like a weapon for suicide? This earth is crowded with the insane, so diligent in deluding themselves! <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">70. If you are repelled upon seeing just skeletons in a charnel ground, are you attracted to a village, which is a charnel ground crowded with animated skeletons? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">71. Thus, that filth is not gained without a price. Due to accomplishing that end, one is afflicted with fatigue and tormented in hells. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">72. A child cannot increase its wealth, so with what is one happy when one is a youth? When ones life is spent accumulating wealth, what good is sensual gratification once one is old? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">73. Some debased sensualists exhaust themselves with work throughout the day; then upon coming home, their depleted bodies fall asleep like the dead. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">74. Others are afflicted by traveling abroad and suffer as they are far from home; and though they long for their wives and children, they do not see them for years on end. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">75. Deluded by sensual desires, they sell themselves for that which they never acquire. Instead, their life is uselessly spent in labor for others. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">76. The wives of those who have sold themselves and who always carry out commissions give birth at the feet of trees in the jungles and other inappropriate places. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">77. In order to make a livelihood they enter war that endangers their lives, and they become servants for the sake of their self-respect. They are fools ridiculed for their sensual desires. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">78. Some other sensualists are mutilated, fixed on a stake. They are seen being burned, and slain with daggers. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">79. Consider wealth as an unending misfortune because of the troubles of acquiring, protecting, and losing it. Those who are distracted by attachment to wealth have no opportunity for liberation from the suffering of mundane existence. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">80. Thus, sensualists have much distress and little enjoyment, like a beast that has hold of a bit of grass while pulling a wagon. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">81. For the sake of that bit of enjoyment, which is easily obtainable even for an animal, an ill-fated one has destroyed this leisure and endowment, which is very difficult to find. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">82. Sensual gratification is definitely transient and it casts one down to hell and so forth, and for no great end, one is constantly weary. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">83. With even a billionth part of that diligence, there can be Buddhahood. Sensualists have suffering greater than the suffering of the Path, but they have no Awakening. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">84. If one considers the suffering of the hells and so on, weapons, poison, fire, precipices, and enemies do not compare to sensual desires. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">85. Becoming disillusioned with sensual desires in that way, generate delight in solitude in the peaceful forest, devoid of strive and annoyances. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">86. The fortunate, pondering on how to benefit others, roam about, caressed by silent, gentle forest breezes, and cooled by the sandalwood rays of the moon on the lovely mansions of vast boulders. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">87. In an empty hut, at the foot of a tree, or in a cave, one remains as long as one desires, and casting off the suffering of guarding ones possessions, one lives light heartedly, without a care. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">88. Living freely, without attachment, and not tied by anyone, one savors the joy of contentment that is difficult even for a king to find. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">89. After meditating on the advantages of solitude in this and other ways, having one's discursive thoughts calmed, one should cultivate the spirit of awakening. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">90. One should first earnestly meditate on the equality of oneself and others in this way: "All equally experience suffering and happiness, and I must protect them as I do myself." <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">91. Although it has many divisions, such as arms and so one, the body is protected as a whole. Likewise, different beings, with their joys and sorrows, are all equal, like my self, in their yearning for happiness. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">92. Even though my agony does not hurt anyone else's body, that suffering of mine is unbearable because I cling to it as mine. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">93. Likewise, although others' suffering does not descend upon me, that suffering of theirs is difficult to bear because they cling to it as 'theirs.' <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">94. I should eliminate the suffering of others because it is suffering, just like my own suffering. I should take care of others, just as I am a sentient being. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">95. When happiness is equally dear to others and myself, then what is so special about me that I strive after happiness for myself alone? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">96. When fear and suffering are equally abhorrent to others and myself, then what is so special about me that I protect myself but not others <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">97. If I do not protect them because I am not afflicted by their suffering, why do I protect my body from the suffering of a future body, which is not my pain? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">98. The notion that I will experience that is mistaken, for the one who has died is born elsewhere and is someone else. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">99. If one thinks a person's suffering should be warded off by himself, since pain of the foot is not of the hand, why should the one take care of the other? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">100. If one argues that even though it is inappropriate, it happens because of a grasping onto a self, our response is: with all ones might, one should avoid that which is inappropriate, whether it belongs to oneself, or to another. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">101. The continuum of consciousness, like a series, and the aggregation of constituents, like an army and such, are unreal. Since one who experiences suffering does not exist, to whom will that suffering belong? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">102. All sufferings are without an owner, because they are not different, they should be warded off, simply because they are suffering. Why is any restriction made in this case? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">103. Why should suffering be prevented? Because everyone agrees. If it must be warded off, then all of it must be warded off; and if not, then this goes for oneself as it does for everyone else. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">104. Qualm: much suffering arises from compassion, so why should one force it to arise? Response: After seeing the suffering of the world, how can this suffering from compassion be considered great? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">105. If the suffering of many disappears because of the suffering of one, then a compassionate person should induce that suffering for his own sake and for the sake of others. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">106. Therefore, Supuspacandra, although knowing the king's animosity, did not avoid his own suffering as a sacrifice for many people in misery. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">107. Thus, one whose mind stream is accustomed to meditation and who delights in calming the suffering of others enters into Avichi Hell like a swan into a pool of Lotuses. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">108. When sentient beings are liberated, they have oceans of joy. Is that not enough? What is the point of desiring ones own liberation? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">109. Thus, although working for the benefit of others, there is neither conceit nor dismay; and on account of the thirst for the single goal of benefiting others, there is no desire for the result of the maturation of ones Karma. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">110. Therefore, to the extent that I protect myself from disparagement, so shall I generate a spirit of protection and a spirit of compassion toward others! <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">111. Due to habituation, there is a sense that "I" exists in the drops of blood and semen that belongs to others, even though the being in question does not exist. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">112. Why do I not also consider another's body as myself in the same way, the otherness if my own body is not difficult to determine? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">113. Acknowledging oneself as fault-ridden and others as oceans of virtues, one should contemplate renouncing one's self-identity and accepting others. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">114. Just as the hands and the like are cherished because they are members of the body, why are the embodied beings not cherished in the same way, for they are the members of the world? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">115. Just as the notion of a self with regard to one's own body, which has no personal existence, is due to habitation, will the identity of one's self with others not arise in the same way? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">116. Although working for the benefit of others in this way, there is neither conceit nor dismay. Even upon feeding oneself, expectation of a reward does not arise. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">117. Therefore, just as you protect yourself from even minor disparagement, cultivate a spirit of protection and a spirit of compassion toward the world. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">118. Hence, out of great compassion Lord Avalokita (Bodhisattva Avalokitesvara) blessed his own name to dispel even the anxiety of being in a crowd. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">119. One should not turn away from difficulty, since owing to the power of habituation, one may have no pleasure in the absence of something that one previously feared to hear mentioned. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">120. One who wishes to protect oneself and others quickly should practice exchanging oneself for others, which is a great mystery. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">121. If even at a small danger fear arises on account of great attachment to oneself, why should one not abhor that self like a terrifying enemy? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">122. One who kills birds, fish, and deer, and sets up an ambush with the desire to quell illness, thirst, and hunger, <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">123. One, who kills one's parents and steals the property of The Three Jewels for the sake of profit and respect, will become fuel in the Avichi Hell. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">124. What wise person would desire, protect, and venerate such a self? Who would not see it as an enemy, and who would respect it? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">125. If, out of concern for oneself, one thinks: "if I give it away, what shall I enjoy?" This is a fiendish state. If out of concern for others one thinks: "if I enjoy it, what shall I give away?" This is a divine state. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">126. Upon harming another for one's own sake, one is burnt in hells and the like; but upon afflicting oneself for the sake of others, one has success in everything. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">127. The desire for self-aggrandizement leads to a miserable state of existence, low status, and stupidity. By transferring that same desire to someone else, one obtains a fortunate state of existence, respect, and wisdom. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">128. By ordering another around for ones own sake, one experiences the position of a servant and the like; but by ordering oneself around for the sake of others, one experiences the position of a master and the like. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">129. All those who are unhappy in the world are so as a result of their desire for their own happiness. All those who are happy in the world are so as a result of their desire for the happiness of others. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">130. Enough of such talk! Note the difference between the fool who seeks his own benefit, and the sage who works for the benefit of others. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">131. One, who does not exchange his own happiness for the suffering of others, surely does not achieve Buddhahood. How could one find happiness even in the cycle of existence? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">132. Not to mention the next life, even in this life, a desired goal of a servant who does not do his work, and of a master who does not pay out the wages, cannot be accomplished. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">133. Forsaking the generation of mutual happiness and the felicity of present and future happiness, deluded people take on tremendous suffering because of harming one another. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">134. If all the harm, fear, and suffering in the world occur due to grasping onto the self, what use is that great demon to me? <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">135. Without forsaking one's own self, one cannot avoid suffering, just as without avoiding the fire one cannot avoid being burned. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">136. Therefore, in order to alleviate my own suffering and to alleviate the suffering of others, I give myself up to others, and I accept others as my own self. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">137. O mind, make this resolve: "I am bound to others." From now on you must not be concerned with anything but the welfare of all sentient beings. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">138. It is inappropriate to seek one's own welfare with the eyes and so on that are dedicated to others. It is inappropriate to pour one's own benefit with hands that are dedicated to others. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">139. Therefore, becoming subservient to sentient beings, and snatching away whatever you see on this body, use it for the well being of others. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">140. Placing your own identity in inferior ones and placing the identity of others in your own self, cultivate envy and pride with the mind free of discursive thoughts. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">141. He is respected, not I. I am not wealthy, as he is. He is praised, while I am despised. I am unhappy, while he is happy. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">142. I do chores while he lives at ease. It seems he is great in the world, while I am debased, lacking in good qualities. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">143. What can one do without good qualities? Every person is endowed with good qualities. There are those with regard to whom I am inferior, and there are those with regard to whom I am superior. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">144. The degeneration of my ethical discipline, views, and so on is due to the power of mental afflictions and not my own free will. You must heal me as well as you can, and I shall accept the pain. <o:p></o:p></span><br />
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<span lang="EN-US" style="font-size: 10pt;">145. If he cannot cure me, why does he disdain me? What use are his good qualities to me when he is the one who has good qualities? <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">146. He has no compassion for beings who dwell in the jaws of the beast of prey of miserable states of existence. Moreover, out of pride in his qualities, he desires to surpass the wise. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">147. Seeing himself as being equal to others in order to enhance his own superiority, he will obtain wealth and respect for himself even by means of discord. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">148. Were my good qualities to become apparent to everyone in the world, then no one would ever even hear of his good qualities. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">149. Were not my faults to be concealed, there would be honor for me and not for him. Today, I have easily acquired possessions. I am honored while he is not. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">150. Delighted, we shall watch him, as he is finally being ill treated, ridiculed and reviled from all sides. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">151. Also, it seems this wretched one is competing with me does he have this much learning, wisdom, beauty, noble ancestry, and wealth? <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">152. Hearing my own good qualities being praised everywhere in this way, thrilled, with my hair standing on end, I shall enjoy the delight of happiness. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">153. Even though this one has possessions, they are to be taken over with my strength; and if he works for me, I will give him just enough to survive. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">154. We should deprive him of happiness and always yoke him to our anguish. We all have been afflicted in the cycle of existence hundreds of times by him. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">155. O mind, countless eons have passed as you have yearned to accomplish your own self-interest, but with such great toil you have gained only suffering. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">156. Thus, definitely apply yourself in this way right now without hesitation. Later you will see the advantages of this, for the words of the Sage are true. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">157. If you had carried out this task earlier, this state deprived of the perfection and bliss of the Buddha would not have occurred. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">158. Therefore, just as you formed a sense of self-identity, with regard to the drops of blood and semen of others, contemplate others in the same way. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">159. Living as one who belongs to others and snatching away whatever you see on this body, practice what is beneficial to others. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">160. Arouse envy towards your own self in this way: I am well while the other is miserable; the other is lowly while I am exalted; the other works while I do not. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">161. Deprive yourself of happiness and expose yourself to the suffering of others. Examine your own faults with the consideration, "what have I done, at what time?" <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">162. Take the mistake made by another on your head, and disclose even a trivial mistake of yours to the Great Sage. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">163. Let your own reputation be outshone by exalting the reputation of others, and like the least of servants, commit yourself to everyone's welfare. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">164. This one of defective nature should not be praised for adventitious good qualities. Act so that no one may know of this one's good qualities. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">165. In brief, whatever offense you have committed toward others for your own benefit, let it descend on yourself for the benefit of sentient beings. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">166. This one should not be encouraged to be abusive, but should be established in the behavior of a young bride, modest, meek, and restrained. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">167. Act in this way! Remain in this way! You should not do this! You should be subjugated and subdued in this way if you disobey. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">168. O mind, if you do not do this even when you are being told, then I shall subjugate you alone, for all faults dwell in you. </span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">169. Where will you go? I can see you, and I shall annihilate all your vanities. That was another, earlier time when I was ruined by you. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">170. Now give up this hope: "Still, I have my own self interest!" Unconcerned as you are with much distress, I have sold you to others. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">171. If I do not joyfully offer you to sentient beings, you will undoubtedly deliver me to the guardians of hell. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">172. Handing me over in that way many times, you have tormented me for a long time. Remembering those grudges, I shall destroy you, the servant of your own self interest. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">173. If you are pleased with yourself, you should take no pleasure in yourself. If you need protection, it is inappropriate to protect yourself. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">174. The more this body is pampered, the more fragile it becomes, and the more it degenerates. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">175. When it has degenerated in this way, not even this earth can completely fulfill its desire. Who then will satisfy its desire? <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">176. For one who desires the impossible, mental affliction and disappointment arise; but for one who is free of expectations there is unblemished prosperity. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">177. Therefore, free rein should not be given to the growth of bodily desires. It is truly good when one does not take something that ones wants. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">178. This awful, impure form has its end in ashes and stillness, moved only by another. Why do I grasp onto it as mine? <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;">179. Of what use is this contrivance to me, whether it is dead or alive? What difference is there between this and a clump of soil and the like? Alas, you are not eliminating the grasping onto the "I." <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">180. By favoring the body, one uselessly accumulates suffering. Of what use is anger or love to something equal to a piece of wood? <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">181. Whether it is nurtured by me, or eaten by vultures, it feels neither affection nor aversion, so why am I so fond of it? <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">182. If the body, which has no anger due to abuse, or satisfaction due to praise, is unconscious, then for whom am I exerting myself? <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">183. Those who like this body are said to be my friends. They all like their own bodies too, so why do I not like them? <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">184. Therefore, with indifference I have given up my body for the benefit of the world. Hence, although it has many faults, I keep it as an instrument for that task. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">185. So enough of worldly conduct! Recalling the teaching on consciousness and warding off drowsiness and lethargy, I shall follow the wise. <o:p></o:p></span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;"><o:p> </o:p></span><span lang="EN-US" style="font-size: 10pt;">186. Therefore, withdrawing the mind from evil ways, I shall always concentrate it on its own meditative object to eliminate obscurations. </span><br />
<br />
<span lang="EN-US" style="font-size: 10pt;"><o:p>---------------------------------------------------------------------------<br />
<br />
Continue to Chapter Nine - Affection of Wisdom<br />
<br />
--------------------------------------------------------------------------</o:p></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-56428895112210395702011-05-28T22:32:00.000+08:002011-05-28T22:32:03.538+08:00A Guide To the Bodhisattva Way Of Life - Chapter SevenAuthor: Shantideva Bodhisattva (* Shantideva Bodhisattva is known as a direct disciple of Manjusri Bodhisattva) <br />
<br />
The Key of becoming a Bodhisattva: <br />
<br />
One who wishes to protect oneself and others quickly, should practice exchanging oneself for others, which is a great mystery.<br />
<br />
All those who are unhappy in the world are so as a result of their desire for their own happiness.<br />
<br />
All those who are happy in the world are so as a result of their desire for the happiness of others.<br />
<br />
Enough of such talk!<br />
<br />
Note the difference between the fool who seeks his own benefit, and the sage who works for the benefit of others. <br />
<br />
One, who does not exchange his own happiness for the suffering of others, surely does not achieve Buddhahood. How could one find happiness even in the cycle of existence? <br />
<br />
Therefore, in order to alleviate my own suffering and to alleviate the suffering of others, I give myself up to others, and I accept others as my own self.<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
Chapter 1<br />
Chapter 2<br />
Chapter 3<br />
Chapter 4<br />
Chapter 5<br />
Chapter 6<br />
<strong>Chapter 7</strong><br />
Chapter 8<br />
Chapter 9<br />
<br />
[In copying this ancient manuscript we discovered various translations from different traditions. The reader can be comforted to know that they all agreed with one another in substance, however, some were easier to understand in places then others. In making this text available we worked hard to ensure that it would be comprehensible. In every case we selected the verse that we felt was easiest to understand. BIONA ED.] <br />
<br />
--------------------------------------------------------------------------------<br />
<strong><br />
</strong><br />
<br />
<strong>Chapter Seven </strong><br />
<strong></strong><br />
<strong>The Perfection of Zeal </strong><br />
<br />
1. Thus, one who has patience should cultivate zeal, because Awakening is established with zeal, and there is no merit without zeal, just as there is no movement without wind. <br />
<br />
2. What is zeal? It is enthusiasm for virtue. What is said to be its antithesis? It is spiritual sloth, clinging to the reprehensible, apathy, and self-contempt. <br />
<br />
3. Spiritual sloth arises from indolence, indulging in pleasures, sleep, and craving for lounging around due to ones apathy toward the miseries of the cycle of existence. <br />
<br />
4. Scented out by the hunters, the mental afflictions, you have entered the snare of rebirth. Why do you not recognize even now that you are in the mouth of death? <br />
<br />
5. You do not see that those of your own kind are gradually being killed. You even fall asleep like a buffalo among butchers. <br />
<br />
6. When Yama watches you and your path is blocked on all sides, how can you enjoy eating, and how can you sleep and have sexual intercourse? <br />
<br />
7. Since death will come swiftly, until it does, one should accumulate the collections of merit and knowledge. Even if one rejects spiritual sloth at the time of death, what will you do at this wrong time? <br />
<br />
8. Thinking: "I have not achieved this. I have just started this, but it remains half done. Death has suddenly arrived, O I am wretched," <br />
<br />
9. Seeing despondent relatives with their eyes swollen and red, with tears on their faces from the impact of their grief, and the faces of the messengers of Yama, <br />
<br />
10. Tormented by the recollection of your own vices, hearing the sounds of hell, and befouling your body with excrement out of fear, what will you do when you are so terrified? <br />
<br />
11. Realizing, "I am like a live fish," (pulled from the water) your fear is appropriate now. How much more when you have committed vices and face the intense suffering of hell. <br />
<br />
12. So, delicate one, you burn even when touched by hot water. Upon performing deeds leading to hell, how will you remain at ease? <br />
<br />
13. You expect results with no effort. So delicate you are, and in so much pain! While in the clutches of death, you act like an immortal. Hey, miserable one, you are destroying yourself! <br />
<br />
14. Upon finding the boat of human birth now, cross the great river of suffering. O fool, there is no time for sleep, for this boat is hard to catch again. <br />
<br />
15. Forsaking the supreme joy of Dharma, which is an endless stream of joy, how can you delight in frivolity and jokes, which are two causes of suffering? <br />
<br />
16. The absence of apathy, the array of abilities such as prudence, self-control, equality between oneself and others, and exchange of oneself for others <br />
<br />
17. Should be practiced without the discouragement of thinking, "how can I possibly attain awakening?" For the truth speaking Tath¨¢gata proclaimed this truth: <br />
<br />
18. "Even those who were gadflies, mosquitoes, bees, and worms attain supreme Awakening, which is difficult to attain, through the power of their effort." <br />
<br />
19. Human by birth and capable of knowing what is beneficial and what is not, why could I not attain Awakening as long as I do not forsake the guidance of the Omniscient One? <br />
<br />
20. If I fear, thinking, "I shall have to sacrifice my arms, legs, and the like," I may confuse the important with the insignificant due to my lack of discrimination. <br />
<br />
21. For countless millions of eons I shall be cut, pierced, burned, and split open many times, but awakening will not occur. <br />
<br />
22. However, this limited suffering of mine, which yields perfect Awakening, is like the suffering of extraction when removing the pain of an imbedded splinter. <br />
<br />
23. All physicians cure with unpleasant treatments. Therefore, to destroy a multitude of pains, a slight one must be endured. <br />
<br />
24. Although such treatment is customary, the Supreme Physician does not give it. He cures chronic diseases with gentle treatment. <br />
<br />
25. At the beginning, the Guide prescribes giving vegetables and the like. One does it gradually so that later one can give away even one's own flesh. <br />
<br />
26. When insight arises that ones own flesh is like the vegetable, then what difficulty is there in giving away one's own flesh and bone? <br />
<br />
27. On account of abandoning vices, one does not suffer, and on account of being wise, one does not become troubled in mind; for mental pain is due to false conceptions, and bodily pain is due to sinful actions. <br />
<br />
28. The body is well on account of merit; and the mind is joyful on account of wisdom. What can afflict a compassionate one who stays in the cycle of existence for the sake of others? <br />
<br />
29. Extinguishing previous vices and accumulating oceans of merit, owing to the power of the Spirit of Awakening alone, one moves ahead of the Sravakas. <br />
<br />
30. Upon mounting the chariot of the Spirit of Awakening, which carries away all despondency and weariness, what sensible person would despair at progressing in this way from joy to joy? <br />
<br />
31. The powers of aspiration, steadfastness, delight, and letting go, are for the sake of accomplishing the benefit of sentient beings. Out of fear of suffering, one should generate that aspiration as one contemplates its blessings. <br />
<br />
32. Uprooting its opposite in this way, one should strive to increase one's zeal with the powers of aspiration, self-confidence, delight, letting go, dedication, and determination. <br />
<br />
33. I must eliminate immeasurable faults for myself and for others. While the eradication of every single fault may take myriads of eons, <br />
<br />
34. I shall eliminate my own and others' immeasurable faults. While it takes oceans of eons to eliminate each of those faults, if I do not see even a fraction of a beginning of the elimination of faults, why does my heart not burst, as I am a locus of immeasurable suffering? <br />
<br />
35. I must acquire many good qualities for myself and for others; otherwise, the cultivation of every single good quality may not take place in myriads of eons. <br />
<br />
36. I have never trained in even a small fraction of good qualities. It is astonishing that this life, which I have somehow obtained, has been spent in vain. <br />
<br />
37. I have not found joy in great festivals and offerings to the Blessed One. I have not paid my respect to the teaching, nor have I fulfilled the hopes of the poor. <br />
<br />
38. I have not granted fearlessness to the frightened, nor have I comforted the distressed. I became a spear in the womb just for my mother to suffer. <br />
<br />
39. Due to my former lack of aspiration for Dharma, such a disaster has befallen me now. Who would forsake the aspiration for Dharma? <br />
<br />
40. The sage declared that aspiration is a root of all virtues, and the root of that is constantly meditating on the results of the maturation of karma. <br />
<br />
41. Miseries, depressions, various fears, and impediments to their desires befall those who do evil. <br />
<br />
42. By performing an intended virtue, wherever one goes, one will be honored with the resultant benefits of one's merit. <br />
<br />
43. But wherever the desire for happiness of the evildoers goes, their vices destroy it with weapons of sufferings. <br />
<br />
44. On account of their virtues, the Children of the Sugata, who dwell in the hearts of spacious, fragrant, and cool lotuses, whose splendor is enhanced with the nourishment of the sweet voice of the Jina, and whose handsome bodies emerge from the Lotuses Blossomed by the rays of the Sage, are born in the presence of the Sugata. <br />
<br />
45. On account of non virtues, one cries out in distress, one's entire skin is ripped away by the agents of Yama, one's body is immersed into copper melted by the heat of fire, pieces of one's flesh are cut off by hundreds of strokes of blazing spears and swords, and one repeatedly falls on intensely heated iron grounds. <br />
<br />
46. Therefore, one should nurture an aspiration for virtue, cultivating it with reverence. Once one has begun, one should cultivate self confidence according to the method discussed in the Vajradhvaja Sutra. <br />
<br />
47. After first examining one's means, one should either begin or not begin. Surely, it is better not to begin than to turn back once one has begun. <br />
<br />
48. This habit continues even in another life; and due to that sin, suffering increases. Another opportunity for action is lost, and the task is not accomplished. <br />
<br />
49. One should apply self-confidence to these three: actions, secondary mental afflictions, and ability. "I alone should do it" expresses self-confidence with regard to action. <br />
<br />
50. This world overwhelmed by mental afflictions is incapable of accomplishing its own self-interest. Therefore, I must do it for them. I am not as incapable as the world is. <br />
<br />
51. Why should someone else do inferior work while I stand by? If I do not do it out of pride, then it is better to let my pride be destroyed. <br />
<br />
52. Even a crow behaves like a garuda when attacking a dead water snake. If my mind is weak, even a small adversity is troubling. <br />
<br />
53. When one is made powerless by despondency, adversities are easily caused, but one who is uplifted and zealous is invincible even in the face of great adversities. <br />
<br />
54. Therefore, with an unswerving mind, I shall bring disaster to adversity. For as long as I am conquered by adversities, my desire for victory over the three worlds is ludicrous. <br />
<br />
55. I should overcome everything and not be overcome by anything. I should acquire this self-confidence, for I am a Child of Lions, the Jinas. <br />
<br />
56. Beings who are overcome with pride are wretched and not self-confident; they are under the power of the enemy, pride. A self-confident person does not succumb to the power of the enemy. <br />
<br />
57. Led by pride to miserable states of existence, they are devoid of joy even in human life. They are slaves who eat others' morsels, stupid, ugly, and feeble. <br />
<br />
58. They are despised everywhere, puffed up with pride, and miserable. If they are included among the self confident, they are pitiable. Say, of what kind are they? <br />
<br />
59. They are self confident and victorious heroes who bear their self-confidence in order to conquer the enemy, pride. Upon killing that growing enemy, pride, they demonstrate the fruit of their victory to the world as they please. <br />
<br />
60. Abiding amidst a multitude of mental afflictions, one should be vigorous in a thousand and unconquerable by the hosts of mental afflictions, like a lion by a herd of deer. <br />
<br />
61. Even in great troubles, the eye does not perceive flavor. Likewise, upon encountering difficulty, one should not be overcome by mental afflictions. <br />
<br />
62. One should diligently apply oneself to the action in which one engages. Intoxicated by that action, one should be of an insatiable mind, like one striving for the satisfaction of the result of a game. <br />
<br />
63. An action is performed for the sake of happiness, and yet happiness may or may not occur. But how can one who delights in action itself be happy when inactive? <br />
<br />
64. In the cycle of existence, there is no satisfaction in sensual desires, which are like honey on a razors edge. How can there be satiation with the nectar of merits, which are sweet in their maturation and beneficial? <br />
<br />
65. Therefore, even upon the completion of an action, one should immerse oneself in it again, just as an elephant, scorched by the midday sun, immediately approaches a lake. <br />
<br />
66. And when one's strength begins to decline, one should quit so that one can re-engage later. When a task has been well completed, one should leave it with the desire for more and more. <br />
<br />
67. One should ward off the blows of mental afflictions and severely attack them, as if engaged in a sword-combat with a trained enemy. <br />
<br />
68. Just like one would quickly, fearfully pick up a dropped sword, so one should pick up the dropped sword of mindfulness, while bearing the hells in mind. <br />
<br />
69. Just as a poison spreads throughout the body once it has reached the blood, so does a fault spread throughout the mind once it has reached a vulnerable spot! <br />
<br />
70. A practitioner should be like someone carrying a jar of oil while under the scrutiny of swordsmen, careful of stumbling out of fear of death. <br />
<br />
71. Therefore, just as one quickly jumps up when a snake creeps into one's lap, so should one swiftly counteract the advent of drowsiness and sloth! <br />
<br />
72. At every single disgrace, one should burn with remorse and ponder: "How shall I act so that this does not happen to me again? <br />
<br />
73. One should seek for companionship or for an appointed task with this motive: "how may I practice mindfulness in these circumstances?" <br />
<br />
74. Bringing to mind the teaching on conscientiousness, one should arouse oneself so that one is always prepared before encountering a task. <br />
<br />
75. Just as cotton is swayed in the direction of the winds coming and going, so should one surrender oneself to one's enthusiasm, and in this way one's supernormal powers will thrive. <br />
<br />
---------------------------------------------------------------------------<br />
<br />
Continue to Chapter Eight - The Perfection of Meditation<br />
<br />
--------------------------------------------------------------------------Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-75596882781230945392011-05-21T19:44:00.000+08:002011-05-21T19:44:56.747+08:00A Guide To the Bodhisattva Way Of Life - Chapter SixAuthor: Shantideva Bodhisattva (* Shantideva Bodhisattva is known as a direct disciple of Manjusri Bodhisattva) <br />
<br />
The Key of becoming a Bodhisattva: <br />
<br />
One who wishes to protect oneself and others quickly, should practice exchanging oneself for others, which is a great mystery.<br />
<br />
All those who are unhappy in the world are so as a result of their desire for their own happiness.<br />
<br />
All those who are happy in the world are so as a result of their desire for the happiness of others.<br />
<br />
Enough of such talk!<br />
<br />
Note the difference between the fool who seeks his own benefit, and the sage who works for the benefit of others. <br />
<br />
One, who does not exchange his own happiness for the suffering of others, surely does not achieve Buddhahood. How could one find happiness even in the cycle of existence? <br />
<br />
Therefore, in order to alleviate my own suffering and to alleviate the suffering of others, I give myself up to others, and I accept others as my own self.<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
Chapter 1<br />
Chapter 2<br />
Chapter 3<br />
Chapter 4<br />
Chapter 5<br />
<strong>Chapter 6</strong><br />
Chapter 7<br />
Chapter 8<br />
Chapter 9<br />
<br />
[In copying this ancient manuscript we discovered various translations from different traditions. The reader can be comforted to know that they all agreed with one another in substance, however, some were easier to understand in places then others. In making this text available we worked hard to ensure that it would be comprehensible. In every case we selected the verse that we felt was easiest to understand. BIONA ED.] <br />
<br />
<strong>-------------------------------------------------------------------------------------------------------------------</strong><br />
<strong></strong><br />
<br />
<strong>Chapter Six </strong><br />
<strong></strong><br />
<strong>The Perfection of Patience </strong><br />
<br />
1. Anger destroys all the good conduct, such as generosity and worshipping the Sugatas, which has been acquired over thousands of eons. <br />
<br />
2. There is no vice like hatred, and there is no austerity like patience. Therefore, one should earnestly cultivate patience in various ways. <br />
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3. The mind does not find peace, nor does it enjoy pleasure and joy, nor does it find sleep or fortitude when the thorn of hatred dwells in the heart. <br />
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4. Even dependents whom one rewards with wealth and honors wish to harm the master who is repugnant due to his anger. <br />
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5. Even friends fear him. He saddens his friends. He attracts with generosity but is not served. In brief, there is nothing that can make an angry person happy. <br />
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6. One who recognized hatred as the enemy, knowing that it creates sufferings such as these, and persistently overcomes it, becomes happy in this world and in the other. <br />
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7. Finding its fuel in discontent originating from an undesired event and from an impediment to desired events, anger becomes inflamed and destroys me. <br />
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8. Therefore, I shall remove the fuel of that enemy, for that foe has no function other than to harm me. <br />
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9. Even if I fall into extreme adversity, I should not disrupt my happiness. When there is frustration, nothing is agreeable, and virtue is forsaken. <br />
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10. If there is a remedy, then what is the use of frustration? If there is no remedy, then what is the use of frustration? <br />
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11. For loved ones and for oneself, one does not desire suffering, contempt, verbal abuse, or disgrace; but for an enemy, it is the opposite. <br />
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12. Happiness is obtained with great difficulty, whereas suffering occurs easily. Only through suffering is there release from the cycle of existence. Therefore, O mind, be strong! <br />
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13. The devotees of Durga and the people of Karnata needlessly endure the pain of burns, cuts, and the like. Why then am I timid when my aim is liberation? <br />
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14. There is nothing whatsoever that remains difficult as one gets used to it. Thus, through habituation with slight pain, even great pain becomes bearable. <br />
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15. Do you not consider the pain of bugs, gadflies, and mosquitoes, of thirst and hunger, and the irritation of a serious rash and the like as insignificant? <br />
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16. Cold, heat, rain, wind, traveling, illness, captivity, and beatings should not induce a sense of fragility. Otherwise, the distress becomes greater. <br />
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17. Some, seeing their own blood, show extraordinary valor, while some faint even at the sight of others blood. <br />
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18. That comes from mental fortitude or from timidity. Therefore, one should become invincible to suffering, and surmount pain. <br />
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19. Not even in suffering should a wise person disrupt his mental serenity, for the battle is with the mental afflictions; in battle pain is easily obtained and there is much agony. <br />
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20. Courageous victors are dismissive of all suffering, and they conquer such enemies as hatred. The rest just kill corpses. <br />
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21. Suffering has another quality since arrogance diminishes because of despair, and ones feels compassion for beings in the cycle of existence, fear, and sin, and a yearning for the Jina. <br />
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22. I am not angered at bile and the like even though they cause great suffering. Why be angry at those who have minds? They too are impelled by conditions. <br />
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23. Just as sharp pain arises although one does not desire it, so anger forcibly arises although one does not desire it. <br />
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24. A person does not intentionally become angry, thinking, "I shall get angry," nor does anger originate, thinking, "I shall arise." <br />
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25. All offences and vices of various kinds arise under the influence of conditions, and they do not arise independently. <br />
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26. An assemblage of conditions does not have the intention, "I shall produce," nor does that which is produced have the intention, "I shall be produced." <br />
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27. That which is regarded as the Primal Substance and that which is construed as the Self do not originate, thinking, "I shall come into being." <br />
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28. Since it has not arisen, how could it wish to come into existence? Since it engages with objects, it cannot strive to cease either. <br />
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29. If the permanent self is not sentient, it is obviously inactive like space. Even in conjunction with conditions, what activity does the immutable have? <br />
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30. What is the use of action to the self, which at the time of action is the same as it was before? If the relationship is that it has action, then which of the two is the cause of the other? <br />
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31. Thus, everything is dependent on something else, and even that on which something is dependent is not autonomous. Hence, why would one get angry at things that are inactive, like apparitions? <br />
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32. Qualm: Averting anger is inappropriate, for who averts what? Response: That is appropriate, because it is a state of dependent origination and is considered to be the cessation of suffering. <br />
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33. Therefore, upon seeing a friend or an enemy committing a wrong deed, one should reflect, "Such are his conditions," and be at ease. <br />
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34. If all beings would find fulfillment according to their own wishes, then no one would suffer, for no one wishes to suffer. <br />
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35. People hurt themselves with thorns and the like out of negligence, with fasting and so on out of anger, and by desiring to obtain inaccessible women and so forth. <br />
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36. Some kill themselves by hanging, by jumping from cliffs, by eating poison or unwholesome substances, and by non-virtuous conduct. <br />
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37. When under the influence of mental afflictions, they kill even their own dear selves in this way; then how could they have restraint toward the bodies of others? <br />
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38. If you do not even have compassion toward those who, intoxicated by mental afflictions, commit suicide, then why does anger arise? <br />
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39. If inflicting harm on others is the nature of the foolish, then my anger toward them is as inappropriate as it would be toward fire, which has the nature of burning. <br />
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40. If this fault is advantageous and if sentient beings are good by nature, then anger toward them is as inappropriate as it would be toward pungent smoke in the sky. <br />
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41. Disregarding the principle of cause, such as a stick and the like, if I become angry with the one who impels it, then it is better if I hate hatred, because that person is also impelled by hatred. <br />
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42. In the past, I too have inflicted such pain on sentient beings; therefore, I, who have caused harm to sentient beings, deserve that in return. <br />
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43. Both his weapon and my body are causes of suffering. He has obtained a weapon, and I have obtained a body. With what should I be angry? <br />
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44. Blinded by craving, I have obtained this boil that appears as a human body, which cannot bear to be touched. When there is pain, with whom should one be angry? <br />
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45. I do not desire suffering; yet, fool that I am, I desire the cause of suffering. When suffering emerges due to my own fault, why should I be angry with anyone else? <br />
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46. Just as the forest of razor leaves and the birds of hell are brought into existence by my actions, so is this. With whom should I be angry? <br />
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47. Those who hurt me are impelled by my actions, as a result of which they will go to the infernal realms. Surely, it is I alone who have ruined them. <br />
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48. On account of them, many vices of mine diminish through forbearance. On account of me, they enter infernal realms with long lasting agonies. <br />
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49. It is I alone who harm them, and they are my benefactors. O Wicked mind, why do you misconstrue this and become angry? <br />
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50. If there is virtue in my intention, I will not enter the infernal realms. If I protect myself, what will happen to them here? <br />
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51. If I were to retaliate, they would not be protected and my conduct would be impaired. Because of that, those in anguish would be lost. <br />
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52. Because of its immateriality, the mind can never be harmed by anyone. However, due to its attachment to the body, the mind is tormented by suffering. <br />
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53. Neither contempt, abusive speech, nor disgrace harms the body. Why then, mind, O mind, do you become angry? <br />
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54. Will the unkindness of others toward me devour me in this life or another, that I am so adverse to it? <br />
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55. If I am adverse to it because it hinders my material gain, my acquisitions will vanish in this life, but my sin will surely remain. <br />
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56. It is better that I die today, than have a long, corrupt life. For even after living a long time, I shall have the suffering of death. <br />
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57. One person wakes up after enjoying a hundred years of pleasure in sleep, and another person wakes up after being happy for a moment. <br />
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58. Does happiness return to either once they have awakened? It is the same at the moment of death for one who lives a long time and for one who lives a short time. <br />
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59. Even though I have acquired many possessions and have enjoyed pleasures for a long time, I shall depart empty handed and naked as if I had been robbed. <br />
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60. What if I destroy vice and perform virtue while living off my acquisitions? Do vice and the destruction of virtue not occur for one who gets angry on account of material gains? <br />
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61. If the meaning of my life vanishes, then what is the point of a life that creates only non-virtue? <br />
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62. If you think that your hatred toward one who disparages you is because he dries away sentient beings, why does your anger not arise also when others are defamed in the same way? <br />
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63. You have patience toward those who are unkind because their ungracious behavior is directed toward someone else, but you do not have patience toward one who disparages you when he is subject to the arising of mental afflictions. <br />
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64. My hatred toward those who revile and violate images, stupas, and the sublime Dharma is wrong, because the Buddhas and the like are free of distress. <br />
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65. As in the preceding case, one should ward off anger toward those who injure spiritual mentors, relatives, and friends, by seeing this as arising from conditions. <br />
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66. Harm is certainly inflicted on beings either by sentient beings or non-sentient things. This distress is felt in a sentient being, so endure that pain. <br />
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67. Some do wrong out of delusion, while others, being deluded, become angry. Among them, whom do we call innocent, and whom do we call guilty? <br />
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68. Why did I previously act in such a way that now I am harmed by others? All are subject to their actions. Who am I to alter this? <br />
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69. Realizing this, I shall strive for virtues in such a way that all will have loving thoughts toward each other. <br />
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70. When fire spreads from one burning house to another, one should bundle up the straw and the like, take it out, and discard it. <br />
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71. Likewise, when the mind burns with the fire of hatred due to attachment, one should immediately cast it aside because of the fear of burning the body of merit. <br />
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72. If one who is to be executed has his hand amputated and is released, is this unfortunate? If a person is freed from hell by human suffering, is this unfortunate? <br />
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73. If one who is unable to endure even this slight suffering of the present, then why does one not ward off anger, which is the cause of pain in hell? <br />
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74. Thus, solely due to anger I have brought myself into hells thousands of times, and I have not brought about benefit for myself or others. <br />
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75. But this suffering is not of that kind, and it will bring about great benefit. Only delight in suffering that eliminates the suffering of the world is appropriate here. <br />
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76. If others find pleasure and joy in praising the abundance of someone's good qualities, why, O mind, do you not praise it and delight in this way, too? <br />
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77. This joy from your rejoicing is a blameless source of happiness. It is not prohibited by the victorious ones, and it is the most excellent way to attract others. <br />
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78. If you do not like it, thinking that it is a pleasure for that person only, then if you were to stop giving wages and the like, your seen and unseen reward would be destroyed. <br />
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79. When your own good qualities are being praised, you want others to rejoice as well. When good qualities of someone else are being praised, you do not want happiness even for your self. <br />
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80. Upon generating the Spirit of Awakening out of the desire for the happiness of all sentient beings, why are you angry at sentient beings now that they have found happiness themselves? <br />
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81. If you desire sentient beings' Buddhahood, which is worshipped in the three worlds, then why are you burned up when you see them slightly honored. <br />
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82. One who nurtures a person who you should nurture is making you a gift. Upon finding a person who supports your family, are you not delighted, but angry? <br />
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83. What does one who wishes Awakening for sentient beings not wish for them? How can one who becomes angry at others' prosperity have the Spirit of Awakening? <br />
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84. If someone does not receive that gift and if it remains in the house of the benefactor, then you do not have it anyway. So what use is it to you, whether it is given away or not? <br />
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85. Why would you have him ward off merits, kind people, and his own good qualities? Let him not accept when he is being given something? Say, at what are you angry? <br />
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86. Not only do you not repent for sins you have committed, but you also wish to compete with others who have performed virtues. <br />
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87. If something unpleasant happens to your enemy, would your satisfaction make it happen again? It would not happen merely due to your desire, without a cause. <br />
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88. Even if that suffering were brought about by your desire, why would you take delight in that? If you say it brings you satisfaction, what is worse than that? <br />
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89. Once I am snagged by this horrible fishhook cast by the fishermen, the mental afflictions, I will certainly be stewed in infernal cauldrons by the guardians of hell. <br />
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90. Praise, fame, and honor are not conducive to my merit, long life, strength, health, or physical well-being. <br />
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91. If I recognize my own self-interest, what good is there in that for me? If I want only mental pleasure, I should devote myself to gambling, drinking, and so on. <br />
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92. For the sake of fame, some sacrifice their wealth, and even kill themselves. Yet what good are words? When one dies, who has that pleasure? <br />
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93. At the loss of praise and fame, my own mind appears to me just like a child who wails in distress when its sandcastle is destroyed. <br />
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94. Since a word is not sentient, it cannot praise me. But knowing that someone likes me is a cause of my delight. <br />
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95. Whether it is for someone else or for me, what good to me is the affection of another? That joy of affection belongs only to that person. Not even a tiny fraction of that belongs to me. <br />
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96. If I take pleasure in that person's pleasure, then I should take it in every single case. Why am I am unhappy when others are made happy through their favor for some one else? <br />
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97. Therefore, it is because I am being praised that pleasure arises in me. But due to such absurdity, this is nothing more than the behavior of a child. <br />
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98. Praise and so on distract me and remove my disillusionment with the cycle of existence. They stir up jealousy toward gifted people, and anger at their success. <br />
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99. Therefore, are those conspiring to destroy my reputation and so forth not protecting me from falling into hell? <br />
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100. The bondage of acquisition and honor is unfitting for me who seeks liberation. How can I hate those who are freeing me from bondage? <br />
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101. How can I hate those who, as if due to the Buddha's blessing, block the gate as I seek to enter suffering? <br />
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102. It is wrong to feel anger toward someone, thinking that person impedes my merit. As there is no austerity equal to patience, shall I not abide in that? <br />
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103. If on account of my own fault I do not practice patience here, then I myself have created an obstacle when grounds for merit have been presented. <br />
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104. If one thing does not exist without another, and does exist when the other is present, then that other thing is its cause. How can that be called a hindrance? <br />
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105. For a supplicant is not a hindrance to generosity at the time of alms giving; and when a person who bestows an ordination arrives, he is not called a hindrance to the ordination. <br />
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106. Beggars are easy to meet in the world, but malefactors are difficult to find, for no one will wrong me when I do no wrong. <br />
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107. Therefore, since my adversary assists me in my Bodhisattva way of life, I should long for him like a treasure discovered in the house and acquired without effort. <br />
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108. Thus, he and I have obtained the fruit of patience. It should be given to him first, for patience is caused by him. <br />
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109. If an adversary does not deserve respect because his intention was not that I accomplish patience, then why is the sublime Dharma honored? It too has no intention to be a cause of that achievement. <br />
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110. If an adversary is not respected because his intention is to cause harm, then for what other reason would I have patience toward him, if he is like a physician who is intent on my well-being! <br />
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111. Thus patience arises only in dependence on that evil intention, so he alone is the cause of my patience. I should respect him just like the sublime Dharma. <br />
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112. The sage has declared that the field of sentient beings is the field of the Jinas, because many have reached the highest fulfillment by honoring them. <br />
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113. As the attainment of the Buddhas qualities is equally due to sentient beings and the Jinas, how is it that I do not respect sentient beings as I do the Jinas? <br />
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114. Their greatness is not in terms of their intention but in terms of the result itself. The greatness of sentient beings is comparable to that, so they are equal. <br />
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115. A friendly disposition, which is honorable, is the very greatness of sentient beings. The merit due to faith in the Buddhas is the very greatness of the Buddhas. <br />
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116. Therefore, sentient beings are equal to the Jinas in their share in the acquisition of the qualities of the Buddha; but none of them are equal to the Buddhas, who are oceans of good qualities with endless portions. <br />
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117. If even a minute good quality of those who are a unique collection of the essence of good qualities is found in someone, not even the three worlds would be enough to honor that one. <br />
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118. Because sentient beings have some portion of the superb qualities of the Buddha, it is right to honor sentient beings for just that similarity. <br />
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119. Apart from respecting sentient beings, what other repayment to true friends, the immeasurable benefactors, is possible? <br />
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120. The kindness of the Bodhisattvas, who sacrifice their lives and enter Avichi, is repaid by service to sentient beings, so even if sentient beings harm one, they are to be treated with kindness. <br />
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121. Why do I generate pride and not act like a servant toward those masters for whose sake my Lords have no regard for their own selves? <br />
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122. The sages are delighted with their joy, and they are not pleased if they are harmed; by pleasing them, all the sages are overjoyed, and to injure them is to injure the sages. <br />
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123. Just as there is no mental pleasure in all sensual gratification whatsoever when ones body is on fire, likewise there is no way for the compassionate ones to be happy when sentient beings are in pain. <br />
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124. Therefore, whatever displeasure I have brought to all the great compassionate ones by harming sentient beings, I confess that sin today. Thus, may I be forgiven by the sages whom I have displeased! <br />
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125. In order to please the Tath¨¢gatas, today with my entire being, I place myself in the service of the world. Let streams of people step on my head and strike me down. May the Protector of the World be pleased! <br />
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126. There is no doubt whatsoever that those Compassionate Beings regard all beings as themselves. Are they not seen as the Protectors in the form of sentient beings? Why then is there disrespect for them? <br />
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127. This alone is pleasing to the Tath¨¢gatas. This alone is the accomplishment of one's goal. This alone removes the suffering of the world. Therefore, let this alone be my resolve. <br />
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128. When some king's man tyrannized the populace, the farsighted among them cannot retaliate. <br />
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129. Because that man is not alone, and his power is the kings power. So one should not disparage any weak person who has done wrong, <br />
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130. Since his power is the guardians of hell and the Compassionate Ones. Therefore, one should please sentient beings, just as a servant would a hot-tempered king. <br />
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131. What could an angry king do that would equal the anguish of hell, experienced as a result of inflicting mental pain on sentient beings? <br />
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132. What could a gratified king give that would equal Buddhahood, experienced as a result of delighting sentient beings? <br />
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133. Let alone future Buddhahood, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings? <br />
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134. While transmigrating, a patient person, with beauty, health, charisma, and so forth, achieves longevity and the abundant joy of a Cakravati. <br />
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<strong>Continue to Chapter Seven - <span lang="EN-US" style="font-family: "Times New Roman", "serif"; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: SimSun; mso-fareast-language: EN-US;">The Perfection of Zeal</span></strong><br />
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------------------------------------------------------------Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-25817967359086983782011-01-17T23:21:00.000+08:002011-01-17T23:21:51.395+08:00A Guide To the Bodhisattva Way Of Life - Chapter FiveAuthor: Shantideva Bodhisattva<br />
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(* Shantideva Bodhisattva is known as a direct disciple of Manjusri Bodhisattva) <br />
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The Key of becoming a Bodhisattva: <br />
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One who wishes to protect oneself and others quickly, should practice exchanging oneself for others, which is a great mystery.<br />
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All those who are unhappy in the world are so as a result of their desire for their own happiness.<br />
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All those who are happy in the world are so as a result of their desire for the happiness of others.<br />
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Enough of such talk!<br />
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Note the difference between the fool who seeks his own benefit, and the sage who works for the benefit of others. <br />
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One, who does not exchange his own happiness for the suffering of others, surely does not achieve Buddhahood. How could one find happiness even in the cycle of existence? <br />
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Therefore, in order to alleviate my own suffering and to alleviate the suffering of others, I give myself up to others, and I accept others as my own self.<br />
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<br />
Chapter 1<br />
Chapter 2<br />
Chapter 3<br />
Chapter 4<br />
<strong>Chapter 5</strong><br />
Chapter 6<br />
Chapter 7<br />
Chapter 8<br />
Chapter 9<br />
<br />
[In copying this ancient manuscript we discovered various translations from different traditions. The reader can be comforted to know that they all agreed with one another in substance, however, some were easier to understand in places then others. In making this text available we worked hard to ensure that it would be comprehensible. In every case we selected the verse that we felt was easiest to understand. BIONA ED.] <br />
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<br />
<strong>Chapter Five </strong><br />
<strong></strong><br />
<strong>Guarding Introspection </strong><br />
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1. Those who wish to protect their practice should zealously guard the mind. The practice cannot be protected without guarding the unsteady mind. <br />
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2. Untamed, mad elephants do not inflict as much harm in this world as does the unleashed elephant of the mind in the Avichi Hell and the like. <br />
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3. But if the elephant of the mind is completely restrained by the rope of mindfulness, then all perils vanish and complete well-being is obtained. <br />
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4. Tigers, lions, elephants, bears, snakes, all enemies, all guardians of hells, <br />
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5. Dakinis (evil spirits) and demons become controlled by controlling the mind alone. By subduing the mind alone, they all become subdued. <br />
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6. For the Propounder of the Truth (The Buddha) said that all fears and immeasurable sufferings arise from the mind only. <br />
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7. Who diligently constructed the weapons in hell? Who devised the floor of heated iron? And from where have those women come? <br />
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8. The sage declared that all of that has arisen from the evil mind, so there is nothing else on the three worlds more formidable than the mind. <br />
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9. If the perfections of generosity makes the world free from poverty, how is it possible that the Protectors of the past acquired it, when the world is still impoverished today? <br />
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10. The perfection of generosity is interpreted simply as a state of mind due to the intention of giving away everything, together with the fruits of that, to all people. <br />
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11. Where can fish and the like be taken where I could not kill them? When the mind of renunciation is obtained, that is considered the perfection of ethical discipline. <br />
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12. How many malicious people, as unending as space, can I kill? When the mind state of anger is slain, all enemies are slain. <br />
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13. Where would there be leather enough to cover the entire world? There earth is covered over merely with the leather of my sanders. <br />
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14. Likewise, I am unable to restrain external phenomena, but I shall restrain my own mind, what need is there to restrain anything else? <br />
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15. Even when accompanied by body and speech, feeble mental activity does not have results such as Brahma hood and alike, which the mind alone has when clear. <br />
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16. The omniscient One stated that all recitations and austerities, even through performed for a long time, are actually useless if the mind is on something else or dull. <br />
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17. Those who have not cultivated the mind, which is the mystery and the very essence of Dharma, uselessly wander in space in order to eliminate suffering and find happiness. <br />
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18. Therefore, I should well control and well guard my mind. Once I have forsaken the vow of guarding the mind, of what use are many vows to me? <br />
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19. Just as those standing in the midst of boisterous people carefully guard their wounds, so those standing in the midst of evil people should always guard their minds. <br />
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20. Fearing slight pain from a wound, I guard it with great care. Why don't I, fearing the crushing of the mountains of the Samghata hell, guard the wound of my mind? <br />
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21. Living with this attitude even among evil people and among maidens, with steadfast effort, a persevering sage will not be defeated. <br />
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22. Let my possessions freely vanish; let my honor, my body, livelihood, and everything else pass away. But may my virtuous mind never be lost. <br />
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23. I appeal to those desiring to guard their minds: always diligently guard your mindfulness and introspection. <br />
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24. Just as a person smitten by disease is unfit for any work, so the mind lacking those two is not fit for any work. <br />
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25. What has been heard, pondered, and cultivated, like water in a cracked jar, does not remain in the memory of the mind that lacks introspection. <br />
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26. Even many people who have faith and extraordinary perseverance become defiled by vices on account of the fault of lacking introspection. <br />
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27. Even upon accumulating virtues, those who have been robbed by the thief of non-introspection, who come after the loss of mindfulness, enter miserable states of existence. <br />
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28. This band of thieves, the mental afflictions, looks for an entrance. Upon finding an entrance, it plunders and destroys life in fortunate realms of existence. <br />
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29. Therefore, mindfulness should never be displaced from the gate of the mind. If it is gone, it should be reinstated while recalling the anguish of hell. <br />
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30. Mindfulness easily arises for those of good fortune because of their association with a spiritual mentor, and for those who are reverent on account of the instruction of a preceptor and because of their fear. <br />
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31. The Buddhas and Bodhisattvas have unobstructed vision in all directions. Everything is in their presence; and I stand in front of them. <br />
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32. Meditating thus, one should remain filled with a sense of propriety, respect, and fear; and one should repeatedly think of the Buddhas in this way. 33. When mindfulness stands guard at the gate of the mind, introspection arrives, and once it has come, it does not depart again. <br />
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34. First, I should establish this mind in such a manner, and I should always remain still as if without sense faculties like a piece of wood. <br />
<br />
35. One should never cast one's gaze around without purpose. One should always direct one's gaze downwards as if in meditation. <br />
<br />
36. However, one should occasionally look around in order to relax the gaze; and if someone should appear in the field of ones vision, one should look up and give a greeting. <br />
<br />
37. In order to detect danger on the road and so forth, one should look to the four directions for a moment. Pausing, one should look in the distance, looking behind only after turning around. <br />
<br />
38. Upon looking forward or behind, one should go ahead or turn back. Likewise, in all situations one should proceed after realizing what needs to be done. <br />
<br />
39. Thinking, "The body should remain like this," and resorting to action again, one should periodically look afresh to see how the body is positioned. <br />
<br />
40. In this way the mad elephant of the mind should be watched diligently so that it is not loosed while tied to the great pillar of the thought of Dharma. <br />
<br />
41. One should examine the mind in this way-where is mine engaged-so that it does not even for a moment leave the pole of concentration. <br />
<br />
42. If one is unable to do so in the case of danger or a festive occasion, then one should be at ease. It is said that at the time of giving, ethical discipline may be held in abeyance. <br />
<br />
43. Upon recognizing what needs to be undertaken, with a mind focused on that, one should attend to nothing else until one accomplishes it. <br />
<br />
44. For in this way everything is well done. Otherwise neither will occur, and the mental affliction of non-introspection will increase as well. <br />
<br />
45. One should eliminate yearning that arises for various idle conversations, which often take place, and for all kinds of entertainment. <br />
<br />
46. If useless crushing of the earth, ripping of grass, or drawing in the dirt takes place, then fearfully recalling the teaching of the Tath¨¢gata, one should instantly stop it. <br />
<br />
47. When one intends to move or when one intends to speak, one should first examine one's own mind and then act appropriately with composure. <br />
<br />
48. When one sees one's own mind to be attached or repulsed, then one should neither act nor speak, but remain still like a piece of wood. <br />
<br />
49. When my mind is haughty, sarcastic, full of conceit and arrogance, ridiculing, evasive, and deceitful, <br />
<br />
50. When it is inclined to boast, or when it is contemptuous of others, abusive, and irritable, then I should remain still like a piece of wood. <br />
<br />
51. When my mind seeks material gain, honor, and fame, or when it seeks attendance and service, then I will remain still like a piece of wood. <br />
<br />
52. When my mind is averse to the interests of others and seeks my own self interest, or when it wishes to speak out of a desire for an audience, then I will remain still like a piece of wood. <br />
<br />
53. When it is impatient, indolent, timid, impudent, garrulous, or biased in my own favor, then I will remain still like a piece of wood. <br />
<br />
54. Perceiving in this way that the mind is afflicted or engaged in fruitless activities, the hero should always firmly control it by means of an antidote to that. <br />
<br />
55. Resolute, confidant, steadfast, respectful and courteous, modest, meek, calm, devoted to pleasing others, <br />
<br />
56. Un-distressed by the mutually incompatible desires of foolish people, endowed with compassion, knowing that they are like this as a consequence of the arising of their mental afflictions, <br />
<br />
57. Always resorting to irreproachable things for the sake of myself and others, I will maintain my mind free of pride, like an apparition. <br />
<br />
58. Remembering over and over again that after a long time the best of moments of leisure has been attained; I will keep this mind unshakable, like Sumeru. <br />
<br />
59. One does not object when the body is dragged here and there by vultures coveting its flesh. Then why do so now? <br />
<br />
60. Mind, why do you protect this body, appropriating it as your own? It is really separate from you, what good is it to you? <br />
<br />
61. Oh fool, if you do not consider as your own a pure wooden statue, why are you guarding this foul machine composed of impurities? <br />
<br />
62. First, with your own intellect, peel off this sheath of skin, and with the knife of wisdom loosen the flesh from the skeleton. <br />
<br />
63. Breaking the bones, look inside at the marrow and examine for yourself, "where is the essence here?" <br />
<br />
64. If searching carefully in this way, you do not see an essence here, then say why you are still protecting the body today. <br />
<br />
65. If you would not eat it, as impure as it is, and if you would not drink the blood not suck out the entrails, then what will you do with the body? <br />
<br />
66. However, it is proper to guard it for the sake of feeding the vultures and the jackets. This wretched body of humans is an instrument for action. <br />
<br />
67. Even though you protect it so, merciless death will snatch the body away and give it to the vultures. What will you do then? <br />
<br />
68. You do not give clothing and such to a servant if you think he will not stay. The body will eat and pass away. Then why do you waste yourself? <br />
<br />
69. Therefore, mind, upon giving the body its wages, now serve your own needs, because not everything earned by a laborer should be given to him. <br />
<br />
70. Consider the body as a ship because it is the basis of coming and going. Set the body in motion at your will in order to accomplish the welfare of sentient beings. <br />
<br />
71. One who has become self-controlled in that way should always have a smiling face. One should give up frowning and grimacing, be the first to greet, and be a friend to the world. <br />
<br />
72. One should not inconsiderately and noisily throw around chairs and the like. One should not pound on the door, and one should always delight in silence. <br />
<br />
73. The crane, the cat, or the thief, moving silently and covertly, achieves its desired goal. A sage should always move in such a way. <br />
<br />
74. One must respectfully accept the advice of those skilled in directing others and providing unsolicited aide. One should always be a pupil of everyone. <br />
<br />
75. One should express one's appreciation for all good words. Having seen someone engaging in virtue, one should cheer him on with praises. <br />
<br />
76. One should speak of other's good qualities in their absence and relate them again with satisfaction; and when one's own virtue is discussed, one should consider it as appreciation for good qualities. <br />
<br />
77. All endeavors are for the sake of satisfaction, which is difficult to obtain, even by means of wealth. So I will enjoy the pleasure of satisfaction in good qualities diligently accomplished by others. <br />
<br />
78. There will be no loss for me in this life, and there will be great happiness in the hereafter. But due to animosities, there is the suffering of aversion and great misery in the hereafter. <br />
<br />
79. In a soft and gentle voice one should speak sincere, coherent words that have clear meaning and are agreeable, pleasant to the ear, and rooted in compassion. <br />
<br />
80. One should always look straight at sentient beings as if drinking them in with the eyes, thinking, "relying on them alone, I shall attain Buddhahood." <br />
<br />
81. Great blessing arises from continuous yearning for the fields of virtues and kindness, and from an antidote with regard to those who are suffering. <br />
<br />
82. Skillful and vigorous one should always do the work oneself. With respect to all works, one should not leave the opportunity to someone else. <br />
<br />
83. The perfections of generosity and so forth are progressively more and more lofty. One should not forsake a better one for the sake of a lesser, unless it is with accordance with the bridge of the Bodhisattva way of life. <br />
<br />
84. Realizing this, one should always strive for the benefit of others. Even that which is prohibited has been permitted for the compassionate one who foresees benefit. <br />
<br />
85. Sharing with those who have fallen into miserable states of existence, with those who have no protector, and with mendicants, one should eat moderately small proportions. Except for the three robes, one should give away everything. <br />
<br />
86. For the sake of an insignificant benefit one should not harm the body that practices the sublime Dharma, for only in this way can one quickly fulfill the hopes of sentient beings. <br />
<br />
87. Therefore, when the thought of compassion is impure, one should not sacrifice one's life, but it should be sacrificed when one's thought is unbiased. Thus, life must not be wasted. <br />
<br />
88. One should not teach the profound and vast Dharma to the disrespectful, to a healthy person wearing a headdress, to a person with an umbrella, a stick, or a weapon, to one whose head is veiled, <br />
<br />
89. To those who are inadequate (whose minds are unprepared), nor to women in the absence of a man. One should pay equal respect to inferior and superior Dharmas. <br />
<br />
90. One should not expose a vessel of the vast Dharma to an inferior Dharma. Putting aside the Bodhisattva way of life one should not seduce them with Sutras and Mantras. <br />
<br />
91. Flagrantly discarding a tooth-stick or spitting is undesirable and urinating or so forth in water or on land that is useable is contemptible. <br />
<br />
92. One should not eat with a full mouth, noisily, or with the mouth wide open. One should not sit with ones legs outstretched, and one should not rub one's hands together. <br />
<br />
93. One should not travel, lie, or sit alone with some one else's spouse. After observing and inquiring, one should forsake everything that does not please people. <br />
<br />
94. One should not point out anything with one's finger but should respectfully show the way with one's whole right hand. <br />
<br />
95. One should not call out to someone and wave one's arms when there is little urgency, instead should snap one's fingers or the like. Otherwise, one could lose composure. <br />
<br />
96. One should lie down in the preferred direction in the lion's posture of the lords Nirvana. One should get up quickly with vigilance and a prior determination. <br />
<br />
97. The conduct of Bodhisattvas is described as immeasurable. One should first surely engage in practices that purify the mind. <br />
<br />
98. Three times by day and three times by night one should recite the Triskandha. By that means one alleviates the remaining downfalls because of ones reliance on the Jinas and the Spirit of Awakening. <br />
<br />
99. One should diligently apply oneself to the trainings that pertain to those situations in which one finds oneself, either of one's own accord or under the influences of others.' <br />
<br />
100. For there is nothing that the Children of the Jina should not learn. For the good person who behaves in this way, there is nothing that is non-virtuous. <br />
<br />
101. One should do nothing other than benefit sentient beings either directly or indirectly; and for the sake of sentient beings alone, one should subordinate everything to Awakening. <br />
<br />
102. Never, even at the cost of ones life, should one forsake the spiritual friend who observes the vows of the Bodhisattva and who is well versed in the matters of the Mahayana. <br />
<br />
103. One should learn from the Srisambhavavimoksa respectful behavior towards mentors. This and other advice of the Buddha should be known through reciting the sutras. <br />
<br />
104. The practices are found in the sutras; therefore one should recite them, and then one should study the primary downfalls in the akasagarbhasutra. <br />
<br />
105. One should definitely study the Sikasamuccaya again and again, because good conduct is explained there in detail. <br />
<br />
106. Alternatively, one should first look at it briefly, and then carefully read the Sutramuccaya composed by Arya Nargarjuna. <br />
<br />
107. Seeing what is forbidden and what is prescribed, one should implement those teachings for the sake of protecting people's minds. <br />
<br />
108. In brief, this alone is the definition of introspection: the repeated examination of the state of one's body and mind. <br />
<br />
109. I shall practice it with my body. What is the use of merely reading the words? Will a sick person have any benefit merely by reading about medical treatments?Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-75371704368188095182010-12-26T12:29:00.000+08:002010-12-26T12:29:18.406+08:00A Guide To the Bodhisattva Way Of Life - Chapter FourAuthor: Shantideva Bodhisattva<br />
<br />
(* Shantideva Bodhisattva is known as a direct disciple of Manjusri Bodhisattva) <br />
<br />
The Key of becoming a Bodhisattva: <br />
<br />
One who wishes to protect oneself and others quickly, should practice exchanging oneself for others, which is a great mystery.<br />
<br />
All those who are unhappy in the world are so as a result of their desire for their own happiness.<br />
<br />
All those who are happy in the world are so as a result of their desire for the happiness of others.<br />
<br />
Enough of such talk!<br />
<br />
Note the difference between the fool who seeks his own benefit, and the sage who works for the benefit of others. <br />
<br />
One, who does not exchange his own happiness for the suffering of others, surely does not achieve Buddhahood. How could one find happiness even in the cycle of existence? <br />
<br />
Therefore, in order to alleviate my own suffering and to alleviate the suffering of others, I give myself up to others, and I accept others as my own self.<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
Chapter 1<br />
Chapter 2<br />
Chapter 3<br />
<strong>Chapter 4</strong><br />
Chapter 5<br />
Chapter 6<br />
Chapter 7<br />
Chapter 8<br />
Chapter 9<br />
<br />
[In copying this ancient manuscript we discovered various translations from different traditions. The reader can be comforted to know that they all agreed with one another in substance, however, some were easier to understand in places then others. In making this text available we worked hard to ensure that it would be comprehensible. In every case we selected the verse that we felt was easiest to understand. BIONA ED.] <br />
<br />
--------------------------------------------------------------------------------<br />
<strong>Chapter Four </strong><br />
<strong></strong><br />
<strong>Attending to the Spirit of Awakening </strong><br />
<br />
1. Thus, upon firmly adopting the spirit of awakening, a child of the Jinas should always vigilantly strive not to neglect his training. <br />
<br />
2. Although one has made a commitment, it is appropriate to reconsider whether or not to do that which has been rashly undertaken and has not been well considered. <br />
<br />
3. But shall I discard that which has been examined by the sagacious Buddhas and their children, as well as by myself according to the best of my abilities? <br />
<br />
4. If, upon making such a promise, I do not put it into action, then having deceived those sentient beings, what destiny shall I have? <br />
<br />
5. It has been said that a person who intended to give away even a tiny thing but does not do so, becomes a preta. <br />
<br />
6. Then all the more so, having deceived the entire world after loudly and sincerely inviting it to unsurpassable happiness, what state of existence shall I have? <br />
<br />
7. Only the Omniscient One knows the inconceivable course of action of those people whom he liberates even when they forsake the spirit of awakening. <br />
<br />
8. Therefore, for a Bodhisattva it is the heaviest downfall of all; for if he commits such a downfall, he impairs the welfare of all sentient beings. <br />
<br />
9. If someone else hinders his virtue, even for a moment, there will be no end to his miserable states of existence, because he diminishes the welfare of sentient beings. <br />
<br />
10. One would be destroyed, obliterating the well being of even one sentient being, how much more so of beings dwelling throughout all space? <br />
<br />
11. Thus, due to the power of the downfalls and due to the power of the Spirit of Awakening, one revolving in the cycle of existence is slow in the attaining of bodhisattva grounds. <br />
<br />
12. Therefore, I should respectfully act in accordance with my commitment. If I do not make an effort now, I shall go from lower to lower states. <br />
<br />
13. Innumerable Buddhas have gone by, seeking out every sentient being, but through my own fault, I have not come into the domain of their cure. <br />
<br />
14. If I remain like this, as I am now, I will repeatedly come to the miserable states of existence, illness, death, amputation, destruction and the like. <br />
<br />
15. When shall I encounter the extremely rare appearance of the Tath¨¢gata, faith, human existence, and the ability to practice virtue, <br />
<br />
16. Health, daily sustenance, and lack of adversity? Life is momentary and deceptive; and the body is as if on loan. <br />
<br />
17. With such behavior on my part, a human state is certainly not obtained again. When a human state is not achieved there is only vice, and how could there be blessing? <br />
<br />
18. If I do not perform virtue even when I am capable of it, what then shall I do when fully dazed by the sufferings of miserable states of existence? <br />
<br />
19. For one does not perform virtue but accumulates sin, even the expression, "favorable state of existence" will be lost for a thousand million eons. <br />
<br />
20. Therefore, the blessed one stated that human existence is extremely difficult to obtain, like a turtles head emerging into the ring of a yoke in a vast ocean. <br />
<br />
21. One dwells in the Avichi Hell for an eon as a consequence of a vice committed in a single moment. What then can be said of a favorable state of existence, since sin has accumulated since beginning-less time? <br />
<br />
22. Having experienced that alone, one is still not liberated. Therefore, while experiencing it, one begets more vices. <br />
<br />
23. Upon obtaining such leisure, if I do not practice virtue, then there is no duplicity greater than this, and there is no delusion greater than this. <br />
<br />
24. If I recognize this and, still deluded, fall into sloth, then when I am commanded by the messengers of Yama, I shall long remain in great anguish. <br />
<br />
25. The unendurable fire of hell will scorch my body for ages, and afterward the fire of remorse will torment my undisciplined mind for a long time. <br />
<br />
26. I have somehow obtained the advantageous state that is very difficult to achieve, and though aware of that, I am led back to those same hells. <br />
<br />
27. I have no will in this matter, as if bewitched by spells. I do not know by whom I am bewitched or who dwells inside me. <br />
<br />
28. Enemies such as craving and hatred are without arms, legs, and so on. They are neither courageous nor wise. How is it that they have enslaved me? <br />
<br />
29. Stationed in my mind, they ruin me, while remaining well established themselves; and yet I do not get angry at my forbearance with this shameful and improper situation. <br />
<br />
30. If all gods and humans were my enemies, even they would be unable to bring me to the fire of the Avichi Hell. <br />
<br />
31. When encountered, it consumes even the ashes of Mount Meru. Mental afflictions, the mighty enemies, instantly throw me there. <br />
<br />
32. For the longevity of all other enemies is not so enduring, beginning-less, and endless as that of my enemies, the mental afflictions. <br />
<br />
33. Everyone becomes favorably disposed when tended with kindness, but when these mental afflictions are honored, they bring about suffering all the more. <br />
<br />
34. How can I take delight in the cycle of existence when constant, long lasting enemies, who are the sole cause of the currents and floods of adversities, fearlessly dwell in my heart? <br />
<br />
35. How can I be happy if the guardians of the prison of the cycle of existence, these murderers and slaughterers in hells and the like, remain in the cage of greed within the dwelling of my heart? <br />
<br />
36. Therefore, as long as these enemies are not destroyed before my eyes, I shall not forsake my task. Those lofty with pride, who are enraged at someone who gives them even a minor insult, will not sleep until they kill him. <br />
<br />
37. At the height of a battle, ready to slaughter those who are in darkness and who are naturally subject to suffering through death, those afflicted with injuries from countless spears and arrows do not turn back without accomplishing their goal. <br />
<br />
38. What then when I am eager to destroy my natural enemies, which are the perpetual causes of all miseries? Today, even if I am beset with a hundred adversities, why am I weary and despondent? <br />
<br />
39. If they wear scars from their enemies for no reason as if they were ornaments, then why do sufferings trouble me when I am set to accomplish a great goal? <br />
<br />
40. If fishermen, outcasts, farmers, and others, whose minds are fixed merely on their own livelihoods, withstand the adversities of cold and heat, then why do I not endure for the sake the well being of the world? <br />
<br />
41. While I have promised to liberate beings throughout space in the ten directions from their mental afflictions, I have not liberated even myself from the mental afflictions. <br />
<br />
42. Without knowing my own limitations, I spoke at that time as if I were a bit insane. Therefore, I shall never turn back from vanquishing mental afflictions. <br />
<br />
43. I shall be tenacious in this matter; and fixed on revenge, I shall wage war, except against those mental afflictions that are related to the elimination of mental afflictions. <br />
<br />
44. Let my entrails ooze out and my head fall off, but by no means shall I bow down to my enemies, the mental afflictions. <br />
<br />
45. Even if exiled, an enemy may acquire a residence and followers in another country whence he returns with his full strength. But there is no such course for my enemy, the mental afflictions. <br />
<br />
46. Once the afflictions that dwell in my mind have been expelled, where could it go, and where would it go, and where would it rest and attempt to return and destroy me? Feeble in spirit, I am lacking in perseverance. Mental afflictions are frail and conquerable with the eye of wisdom. <br />
<br />
47. Mental afflictions do not exist in sense objects, or in sense faculties, or in the space between, and not anywhere else. Then where do they exist and agitate the whole world? This is an illusion only. Liberate your fearing heart and cultivate perseverance for the sake of wisdom. Why would you torture yourself in hells for no reason? <br />
<br />
48. After pondering in this way, I shall make an effort to apply the teachings as they have been explained. How can someone who could be cured by medicine be restored to health if he strays from the physician's advice? <br />
<br />
------------------------------------------------------------<br />
<strong>Continue to Chapter Five -</strong> <b style="mso-bidi-font-weight: normal;"><span lang="EN-US">Guarding Introspection </span></b><br />
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US">------------------------------------------------------------------------</span></b>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-47161477007503283792010-12-14T12:20:00.000+08:002010-12-14T12:20:34.670+08:00A Guide To the Bodhisattva Way Of Life - Chapter ThreeAuthor: Shantideva Bodhisattva<br />
<br />
(* Shantideva Bodhisattva is known as a direct disciple of Manjusri Bodhisattva) <br />
<br />
The Key of becoming a Bodhisattva: <br />
<br />
One who wishes to protect oneself and others quickly, should practice exchanging oneself for others, which is a great mystery.<br />
<br />
All those who are unhappy in the world are so as a result of their desire for their own happiness.<br />
<br />
All those who are happy in the world are so as a result of their desire for the happiness of others.<br />
<br />
Enough of such talk!<br />
<br />
Note the difference between the fool who seeks his own benefit, and the sage who works for the benefit of others. <br />
<br />
One, who does not exchange his own happiness for the suffering of others, surely does not achieve Buddhahood. How could one find happiness even in the cycle of existence? <br />
<br />
Therefore, in order to alleviate my own suffering and to alleviate the suffering of others, I give myself up to others, and I accept others as my own self.<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
Chapter 1<br />
Chapter 2<br />
<strong><span style="font-size: large;">Chapter 3</span></strong><br />
Chapter 4<br />
Chapter 5<br />
Chapter 6<br />
Chapter 7<br />
Chapter 8<br />
Chapter 9<br />
<br />
[In copying this ancient manuscript we discovered various translations from different traditions. The reader can be comforted to know that they all agreed with one another in substance, however, some were easier to understand in places then others. In making this text available we worked hard to ensure that it would be comprehensible. In every case we selected the verse that we felt was easiest to understand. BIONA ED.] <br />
<br />
--------------------------------------------------------------------------------<br />
<br />
<strong>Chapter Three </strong><br />
<strong></strong><br />
<strong>Adopting the Spirit of Awakening </strong><br />
<br />
1. I happily rejoice in the virtue of all sentient beings, which relieves the suffering of the miserable states of existence. May those who suffer dwell in happiness! <br />
<br />
2. I rejoice in sentient beings' liberation from the suffering of the cycle of existence, and I rejoice in the Protectors' Bodhisattva Hood and Buddhahood. <br />
<br />
3. I rejoice in the teachers' oceanic expressions of the spirit of awakening, which delight and benefit all sentient beings. <br />
<br />
4. With the folded hands I beseech the Fully Awakened Ones in all directions that they may kindle the light of Dharma for those who fall into suffering owing to confusion. <br />
<br />
5. With folded hands I supplicate the Jinas who wish to leave for Nirvana that they may stay for countless eons, and that this world may not remain in darkness. <br />
<br />
6. May the virtue that I have acquired by doing all this relieve every suffering of sentient beings! <br />
<br />
7. May I be the medicine and the physician for the sick. May I be their nurse until their illness never recurs! <br />
<br />
8. With showers of food and drink may I overcome the afflictions of hunger and thirst! May I become food and drink during times of famine. <br />
<br />
9. May I be an inexhaustible treasury for the destitute! With various forms of assistance may I remain in their presence. <br />
<br />
10. For the sake of accomplishing the welfare of all sentient beings, I freely give up my body, enjoyments, and all my virtues of the three times. <br />
<br />
11. Surrendering everything is Nirvana, and my mind seeks Nirvana. If I must surrender everything, it is better that I give it to sentient beings. <br />
<br />
12. For the sake of all beings I have made this body pleasure less. Let them continually beat it, revile it, and cover it with filth. <br />
<br />
13. Let them play with my body. Let them laugh at it and ridicule it. What does it matter to me? I have given my body to them. <br />
<br />
14. Let them have me perform deeds that are conductive to their happiness. Whoever resorts to me, may it never be in vain. <br />
<br />
15. For those who have resorted to me and have an angry or unkind thought, may even that always become the cause for their accomplishing every goal. <br />
<br />
16. May those who falsely accuse me, who harm me, and who ridicule me all partake of awakening! <br />
<br />
17. May I be a protector for those who are without protectors, a guide for travelers, and a boat, a bridge, and a ship for those who wish to cross over! <br />
<br />
18. May I be a lamp for those who seek light, a bed for those who seek rest, and may I be a servant for all beings who desire a servant. <br />
<br />
19. To all sentient beings may I be a wish-fulfilling gem, a vase of good fortune, an efficacious mantra, a great medication, a wish-fulfilling tree, and a wish-granting cow. <br />
<br />
20. Just as earth and other elements are useful in various ways to innumerable sentient beings dwelling throughout infinite space, <br />
<br />
21. So may I be in various ways a source of life for the sentient beings present throughout space until they are liberated. <br />
<br />
22. Just as the Sugatas of old adopted the spirit of awakening, and just as they properly conformed to the practice of the Bodhisattvas, <br />
<br />
23. So I myself shall generate the spirit of awakening for the sake of the world; and so I myself shall properly engage in those practices. <br />
<br />
24. Upon gladly adopting the spirit of awakening in this way, an intelligent person should thus nurture the spirit in order to fulfill his wish. <br />
<br />
25. Now my life is fruitful. Human existence is well obtained. Today I have been born into the family of the Buddhas. Now I am a child of the Buddha. <br />
<br />
26. Thus, whatever I do now should accord with the Bodhisattvas' family, and it should not be a stain on this pure family. <br />
<br />
27. Just as a blind man might find a jewel amongst heaps of rubbish, so this spirit of Awakening has somehow arisen in me. <br />
<br />
28. It is the elixir of life produced to vanquish death in the world. It is an inexhaustible treasure eliminating the poverty of the world. <br />
<br />
29. It is the supreme medicine that alleviates the illness of the world. It is the tree of rest for beings exhausted from wondering on the pathways of mundane existence. <br />
<br />
30. It is the universal bridge for all travelers on their crossing over miserable states of existence. It is the rising moon of the mind that soothes the mental afflictions of the world. <br />
<br />
31. It is the great sun dispelling the darkness of the world's ignorance. It is the fresh butter formed from churning the milk of Dharma. <br />
<br />
32. For the caravan of beings traveling on the path to mundane existence and starving for the meal of happiness, it is the feast of happiness that satisfies all sentient beings who have come as guests. <br />
<br />
33. Today I invite the world to Sugata-hood and temporal happiness. May the gods, asuras, and other rejoice in the presence of all the Protectors!Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-38949663450218326952010-12-07T22:35:00.000+08:002010-12-07T22:35:37.628+08:00A Guide To the Bodhisattva Way Of Life - Chapter Two<strong>A Guide To the Bodhisattva Way Of Life</strong><br />
<strong></strong><br />
<strong>Author: Shantideva Bodhisattva</strong><br />
<br />
(* Shantideva Bodhisattva is known as a direct disciple of Manjusri Bodhisattva) <br />
<br />
The Key of becoming a Bodhisattva: <br />
<br />
One who wishes to protect oneself and others quickly, should practice exchanging oneself for others, which is a great mystery.<br />
<br />
All those who are unhappy in the world are so as a result of their desire for their own happiness.<br />
<br />
All those who are happy in the world are so as a result of their desire for the happiness of others.<br />
<br />
Enough of such talk!<br />
<br />
Note the difference between the fool who seeks his own benefit, and the sage who works for the benefit of others. <br />
<br />
One, who does not exchange his own happiness for the suffering of others, surely does not achieve Buddhahood. How could one find happiness even in the cycle of existence? <br />
<br />
Therefore, in order to alleviate my own suffering and to alleviate the suffering of others, I give myself up to others, and I accept others as my own self.<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
Chapter 1<br />
<strong>Chapter 2</strong><br />
Chapter 3<br />
Chapter 4<br />
Chapter 5<br />
Chapter 6<br />
Chapter 7<br />
Chapter 8<br />
Chapter 9<br />
<br />
[In copying this ancient manuscript we discovered various translations from different traditions. The reader can be comforted to know that they all agreed with one another in substance, however, some were easier to understand in places then others. In making this text available we worked hard to ensure that it would be comprehensible. In every case we selected the verse that we felt was easiest to understand. BIONA ED.] <br />
<br />
---------------------------------------------------<br />
<br />
<br />
<strong>Chapter Two </strong><br />
<strong>The Confession of Sin </strong><br />
<br />
1. In order to adopt that jewel of the mind, I make offerings to the Tathagatas, to the stainless jewel of the sublime Dharma, and to the children of the Buddhas, who are oceans of excellent qualities. <br />
<br />
2. As many flowers, fruits, and medicinal herbs as there are, and as many jewels as there are in the world, and clear and pleasant waters, <br />
<br />
3. Jeweled mountains, forested regions, and other delightful and solitary places, vines shining with the ornaments of lovely flowers, and trees with branches bowed with delicious fruit, <br />
<br />
4. Fragrances and incenses, wish fulfilling trees, jeweled trees, lakes adorned with lotuses, enchanting calls of wild geese in the worlds of gods and other celestials, <br />
<br />
5. Uncultivated crops, planted crops, and other things that ornament the venerable ones, all these that are un-owned and that extend throughout space, <br />
<br />
6. I bring to mind and offer to the foremost of sages, together with their children. May those worthy of precious gifts, the greatly merciful ones, compassionate towards me, accept these from me. <br />
<br />
7. Devoid of merit and destitute, I have nothing else to offer. Therefore, may the Protectors, whose concerns are for the welfare of others, accept this by their own power, for my sake. <br />
<br />
8. I completely offer my entire self to the Jinas and their children. O supreme beings, accept me! I reverently devote myself to your service. <br />
<br />
9. Being free from fear of mundane existence due to your protection, I shall serve sentient beings; I shall completely transcend my earlier vices, and henceforth I shall sin no more. <br />
<br />
10. In sweetly fragrant bathing chambers, whose beautiful pillars are radiant with jewels, glowing canopies made with pearls, and crystal floors transparent and sparkling, <br />
<br />
11. I bathe the Tath¨¢gatas and their children with many vases studded with superb jewels and filled with pleasing, fragrant flowers, and water, to the accompaniment of songs and instrumental music. <br />
<br />
12. I dry their bodies with scented, immaculate, exquisite clothes; then I offer them beautifully colored and sweetly fragrant garments. <br />
<br />
13. I adorn Samantabhadra, Ajita, Manjughosa, Lokesvara, and others with those divine, soft, delicate, and colorful raiment's and with the most precious of jewels. <br />
<br />
14. With perfumes permeating a thousand million worlds, I anoint the bodies of the lords of sages that are blazing with the luster well refined, well rubbed, and polished gold. <br />
<br />
15. I worship the most glorious lords of sages with all wonderfully fragrant and pleasing blossoms-mandarava flowers, blue lotus's, and others-and with splendidly arranged garlands. <br />
<br />
16. I perfume them with enchanting clouds of incenses having a pungent and pervasive aroma. I offer them feasts consisting of various foods and drinks. <br />
<br />
17. I offer them jeweled lamps, mounted in row of golden lotuses; and I scatter lovely drifts of blossoms on the floor, anointed with perfume. <br />
<br />
18. To those filled with love I also offer brilliant multitudes of palaces, delightful with songs of praise, radiant with garlands of pearls and jewels, and ornamented at the entrances in four directions. <br />
<br />
19. I bring to mind the great sages exquisitely beautiful, jeweled parasols perfectly raised with golden handles, lovely shapes, and inlaid pearls. <br />
<br />
20. Thereafter, may delightful clouds of offerings rise high, and clouds of instrumental music that enrapture all sentient beings. <br />
<br />
21. May showers of flowers, jewels and the like continually fall on the images, reliquaries, and all the jewels of the sublime Dharma. <br />
<br />
22. Just as Manjughosa and others worship the Jinas, so do I worship the Tath¨¢gatas, the protectors, together with their children. <br />
<br />
23. With hymns that are seas of melodies, I praise the oceans of virtues. May the clouds of harmonies of praise ascend to them in the same way. <br />
<br />
24. With prostrations as numerous as the atoms within all the Buddha-fields, I bow to the Buddha's present in all the three times, to the Dharma, and to the sublime assembly, <br />
<br />
25. Likewise, I pay homage to all the shrines and resting places of the Bodhisattva. I prostrate to the preceptors and to the praiseworthy adepts as well. <br />
<br />
26. I go for refuge to the Buddha as far as the quintessence of enlightenment; I go for refuge to the Dharma and the community of Bodhisattvas. <br />
<br />
27. With folded hands I beseech the Fully Awaked Ones present in all directions and the greatly compassionate bodhisattvas. <br />
<br />
28. Whatever sin, I, a brute, have committed or caused others to commit in this life and others throughout the beginning less cycle of existence, <br />
<br />
29. And anything in which I have improperly rejoiced, thereby harming myself, that transgression I confess, overcome by remorse <br />
<br />
30. Whatever offence I have committed, out of disrespect, with my body, speech, and mind against the Three Jewels, against mother and fathers, and against spiritual mentors and others, <br />
<br />
31. And whatever terrible vices, I, a sinner, defiled with many faults, have done, O Guides, I confess them all. <br />
<br />
32. How shall I escape it? Rescue me quickly! May death not soon creep up on me before my vices have vanished! <br />
<br />
33. Death does not differentiate between tasks done and undone. This traitor is not to be trusted by the healthy or the ill, for it is like an unexpected, great thunderbolt. <br />
<br />
34. I have committed various vices for the sake of friends and enemies. This I have not recognized: "Leaving everyone behind, I must pass away." <br />
<br />
35. My enemies will not remain, nor will my friends remain. I shall not remain. Nothing will remain.<br />
<br />
36. Whatever is experienced will fade to a memory. Like an experience in a dream, everything that has passed will not be seen again. <br />
<br />
37. Even in this life, as I have stood by, many friends and enemies have passed away, but terrible sin induced by them remains ahead of me. <br />
<br />
38. Thus, I have not considered that I am ephemeral. Due to delusion, attachment, and hatred, I have sinned in many ways. <br />
<br />
39. Day and night, a life span unceasingly diminishes, and there is no adding to it. Shall I not die then? <br />
<br />
40. Although lying here on a bed, and relying on relatives, I alone have to bear the feeling of being cut off from my vitality. <br />
<br />
41. For a person seized by the messengers of death, what good is a relative, and what good is a friend? At that time merit alone is a protection, and I have not applied myself to it. <br />
<br />
42. O Protectors, I, negligent, and unaware of this danger, have acquired many vices out of attachment to this transient life. <br />
<br />
43. One completely languishes while being led today to have the limbs of ones body amputated. Parched with thirst, and with pitiable eyes, one sees the world differently. <br />
<br />
44. How much more is one overpowered by the horrifying appearances of the Messengers of Death as one is consumed by the fevers of terror, and smeared with a mass of excrement? <br />
<br />
45. With distressed glances, I seek protection in the four directions. Which good person will be my protection from this great fear? <br />
<br />
46. Seeing the four directions devoid of protection, I return to confusion. What shall I do in that state of great fear? <br />
<br />
47. Right now I go for refuge to the Protectors of the world whose power is great, to the Jinas, who strive to protect the world and who eliminate every fear. <br />
<br />
48. Likewise, I earnestly go for refuge to the Dharma that is mastered by them and that annihilates the fear of the cycle of existence, and to the assembly of Bodhisattvas as well. <br />
<br />
49. Trembling with fear, I offer myself to Samantabhadra, and of my own will I offer myself to Manjughosa. <br />
<br />
50. Terrified, I utter a mournful cry to the Protector, Avalokita, whose conduct overflows with compassion, that he may protect me, a sinner. <br />
<br />
51. Seeking protection, I earnestly invoke noble Akasagarbha, Ksitigarbha, and all the compassionate ones. <br />
<br />
52. I bow to Vajri, upon the sight of whom, the Messengers of Death and other malevolent beings flee in terror to the four directions. <br />
<br />
53. After neglecting your council, in terror I go to you for refuge now as I face this fear. Swiftly remove my fear! <br />
<br />
54. Even one frightened by a fleeting illness would not disregard the physicians advice; how much more so one afflicted by the four hundred and four diseases, <br />
<br />
55. Of which just one can annihilate all people living Jambudvipa, and for which a medicine is not found in any region. <br />
<br />
56. If I disregard the council of the Omniscient Physician who removes every pain, shame on me, extremely deluded one that I am! <br />
<br />
57. If I stand very attentive, even on a smaller cliff, how much more so on an enduring chasm of a thousand leagues? <br />
<br />
58. It is inappropriate for me to be as ease, thinking, "Just today death will not arrive." The time when I will not exist in inevitable. <br />
<br />
59. Who can give me fearlessness? How can I escape? I shall certainly not exist. Why is my mind at ease? <br />
<br />
60. What of value has remained with me from earlier experiences, which have disappeared, and engrossed in which, I have neglected the council of spiritual mentors? <br />
<br />
61. Upon forsaking my relatives and friends, and this world of the living, alone I shall go elsewhere. What is the use of all my friends and enemies? <br />
<br />
62. In that case, only this concern is appropriate for me day and night: how shall I surely escape suffering on account of that non-virtue? <br />
<br />
63. Whatever vice, whatever natural misdeed, and whatever misdeed by prohibition I, an ignorant fool, have accumulated, <br />
<br />
64. Terrified of suffering, all this I confess, standing with folded hands in the presence of the Protectors and bowing repeatedly. <br />
<br />
65. May the guides be aware of my transgressions, together with my inequity. O Protectors, may I not commit this evil again! <br />
<br />
-----------------------------------------------<br />
<br />
To be continued to <strong>Chapter Three -</strong> <span lang="EN-US" style="font-family: "Times New Roman", "serif"; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: SimSun; mso-fareast-language: EN-US;"><strong>Adopting the Spirit of Awakening.</strong></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-3209771122119764782010-12-04T12:53:00.000+08:002010-12-04T12:53:33.311+08:00A Guide To the Bodhisattva Way Of Life - Chapter One<strong>A Guide To the Bodhisattva Way Of Life</strong><br />
<strong>Author: Shantideva Bodhisattva</strong><br />
<br />
(* Shantideva Bodhisattva is known as a direct disciple of Manjusri Bodhisattva) <br />
<br />
The Key of becoming a Bodhisattva: <br />
<br />
One who wishes to protect oneself and others quickly, should practice exchanging oneself for others, which is a great mystery.<br />
<br />
All those who are unhappy in the world are so as a result of their desire for their own happiness.<br />
<br />
All those who are happy in the world are so as a result of their desire for the happiness of others.<br />
<br />
Enough of such talk!<br />
<br />
Note the difference between the fool who seeks his own benefit, and the sage who works for the benefit of others. <br />
<br />
One, who does not exchange his own happiness for the suffering of others, surely does not achieve Buddhahood. How could one find happiness even in the cycle of existence? <br />
<br />
Therefore, in order to alleviate my own suffering and to alleviate the suffering of others, I give myself up to others, and I accept others as my own self.<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
Chapter 1<br />
Chapter 2<br />
Chapter 3<br />
Chapter 4<br />
Chapter 5<br />
Chapter 6<br />
Chapter 7<br />
Chapter 8<br />
Chapter 9<br />
<br />
[In copying this ancient manuscript we discovered various translations from different traditions. The reader can be comforted to know that they all agreed with one another in substance, however, some were easier to understand in places then others. In making this text available we worked hard to ensure that it would be comprehensible. In every case we selected the verse that we felt was easiest to understand. BIONA ED.] <br />
<br />
--------------------------------------------------------------------------------<br />
<br />
<strong>Chapter One </strong><br />
<strong><br />
</strong><br />
<strong>The Benefit of the Spirit of Awakening (The Benefit of the Bodhi Heart) </strong><br />
<br />
1. Reverently bowing to the Sugatas, who are endowed with the Dharmakaya, together with their children and all who are worthy of veneration, I shall concisely present a guide to the discipline of the children of the Sugatas in accordance with the scriptures. <br />
<br />
2. There is nothing here that has not been said before, nor do I have any skill in composition. Thus, I have no concern for the welfare of others, and I have composed this solely to season my own mind. <br />
<br />
3. Owing to this, the power of my faith increases to cultivate virtue. Moreover, if someone else with a disposition like my own examines this, it may be meaningful. <br />
<br />
4. This leisure and endowment, which are so difficult to obtain have been acquired, and they bring about the welfare of the world. If one fails to take this favorable opportunity into consideration, how could this occasion occur again? <br />
<br />
5. Just as lightning illuminates the darkness of a cloudy night for an instant, in the same way, by the power of the Buddha, occasionally people's minds are momentarily inclined toward merit. <br />
<br />
6. Thus, virtue is perpetually ever so feeble, while the power of vice is great and extremely dreadful. If there were no spirit of perfect awakening, what other virtue would overcome it? <br />
<br />
7. The Lords of Sages, who have been contemplating for many eons, have seen this alone as a blessing by which joy is easily increased and immeasurable multitudes of beings are rescued. <br />
<br />
8. Those who long to overcome the abundant miseries of mundane existence, those who wish to dispel the adversities of sentient beings, and those who yearn to experience a myriad of joys should never forsake the spirit of awakening. <br />
<br />
9. When the spirit of awakening has arisen, in an instant a wretch who is bound in the prison of the cycle of existence is called a child of the Sugatas and becomes worthy of reverence in the worlds of gods and humans. <br />
<br />
10. Upon taking this impure form, it transmutes it into the priceless image of the gem of the Jina. So, firmly hold to the quicksilver elixir, called the spirit of awakening, which must be utterly transmuted. <br />
<br />
11. The world's sole leaders, whose minds are fathomless, have well examined its great value. You, who are inclined to escape from the states of mundane existence, hold fast to the jewel of the spirit of awakening. <br />
<br />
12. Just as a plantain tree decays upon losing its fruit, so does every other virtue wane. But the tree of the spirit of awakening perpetually bears fruit, does not decay, and only flourishes. <br />
<br />
13. Owing to its protection, as due to the protection of a powerful man, even after committing horrendous vices, one immediately overcomes great fears. Why do ignorant beings not seek refuge in it? <br />
<br />
14. Like the conflagration at the time of the destruction of the universe, it consumes great ices in an instant. The wise lord Maitreya taught its incalculable benefits to Sudhana. <br />
<br />
15. In brief, this spirit of awakening is known to be of two kinds: the spirit of awakening, and the spirit of aspiring for awakening, and the spirit of venturing towards awakening. <br />
<br />
16. Just as one perceives the difference between a person who yearns to travel and a traveler, so do the learned recognize the corresponding difference between those two. <br />
<br />
17. Although the result of the spirit of aspiring for awakening is great within the cycle of existence, it is still not like the continual state of merit of the spirit of venturing. <br />
<br />
18. From the time that one adopts that spirit with an irreversible attitude for the sake of liberating limitless sentient beings, <br />
<br />
19. From that moment on, an uninterrupted stream of merit, equal to the sky, constantly arises even when one is asleep or distracted. <br />
<br />
20. The Tath¨¢gata himself cogently asserted this in the Subahuprccha for the sake of beings who are inclined toward the lesser vehicle. <br />
<br />
21. A well-intentioned person who thinks, "I shall eliminate the headaches of sentient beings," bears immeasurable merit. <br />
<br />
22. When then of a person who desires to remove the incomparable pain of every single being and endow them with immeasurable good qualities? <br />
<br />
23. Who has even a mother or father with such altruism? Would the gods, sages, or Brahmas have it? <br />
<br />
24. If those beings have never before had that wish for their own sake even in their dreams, how could they possibly have it for the sake of others? <br />
<br />
25. How does this unprecedented and distinguished jewel, whose desire for the benefit of others does not arise in others even for their own self-interest, come into existence? <br />
<br />
26. How can one measure the merit of the jewel of the mind, which is the seed of the worlds joy and is the remedy for the worlds suffering? <br />
<br />
27. If reverence for the Buddhas is exceeded merely by an altruistic intention, how much more so by striving for the complete happiness of all sentient beings? <br />
<br />
28. Those desiring to escape from suffering hasten right toward suffering. With the very desire for happiness, out of delusion they destroy their own happiness as if it were an enemy. <br />
<br />
29. He satisfies with all joys those who are starving for happiness and eliminates all the sorrows of those who are afflicted in many ways. <br />
<br />
30. He dispels delusion. Where else is there such a saint? Where else is there such a friend? Where else is there such merit? <br />
<br />
31. Even one who repays a kind deed is praised somewhat, so what should be said of a bodhisattva whose good deed is unsolicited? <br />
<br />
32. The world honors as virtuous one who makes a gift to a few people, even if it is merely a momentary and contemptuous donation of plain food and support for half a day. <br />
<br />
33. What then of one who forever bestows to countless sentient beings the fulfillment of all yearnings, which is inexhaustible until the end of beings as limitless as space? <br />
<br />
34. The Lord declared, "One who brings forth an impure thought in his heart against a benefactor, a child, of the Jina, will dwell in hells for as many eons as there were impure thoughts. <br />
<br />
35. But if ones mind is kindly inclined, one will bring forth an even greater fruit. Even when a greatly violent crime is committed against the children of the Jinas, their virtue spontaneously arises. <br />
<br />
36. I pay homage to the bodies of those whom this precious jewel of the mind has arisen. I go for refuge to those who are mines of joy, toward whom even an offence results in happiness. <br />
<br />
...to be continue...<br />
...Chapter Two: The Confession of Sin <br />
<br />
---------------------------------------------------Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4370110436357750049.post-30572963043419147212010-11-29T00:08:00.002+08:002010-11-29T00:22:11.334+08:00The Awakening Of Faith In Mahayana<span xmlns=""></span><br />
By Ashvaghosha<br />
<br />
Invocation<br />
<br />
I take refuge in the Buddha, the greatly Compassionate One, the Savior of the world, omnipotent, omnipresent, omniscient, of most excellent deeds in all the ten directions; And in the Dharma, the manifestation of his Essence, the Reality, the sea of Suchness, the boundless storehouse of excellencies; And in the Sangha, whose members truly devote themselves to the practice, May all sentient beings be made to discard their doubts, to cast aside their evil attachments, and to give rise to the correct faith in the Mahayana, that the lineage of the Buddhas may not be broken off.<br />
<br />
The Contents of the Discourse<br />
<br />
<br />
There is a teaching (dharma), which can awaken in us the root of faith in the Mahayana, and it should therefore be explained. The explanation is divided into five parts. They are (1) the Reasons for Writing; (2) the Outline; (3) the Interpretation; (4) on Faith and Practice; (5) the Encouragement of Practice and the Benefits Thereof.<br />
<br />
<br />
PART 1<br />
<br />
<br />
The Reasons for Writing<br />
<br />
<br />
Someone may ask the reasons why I was led to write this treatise. I reply: there are eight reasons. The first and the main reason is to cause men to free themselves from all sufferings and to gain the final bliss; it is not that I desire worldly fame, material profit, or respect and honor. The second reason is that I wish to interpret the fundamental meaning of the teachings of the Tathágata so that men may understand them correctly and not be mistaken about them. The third reason is to enable those whose capacity for goodness has attained maturity to keep firm hold upon an un-retrogressive faith in the teachings of Mahayana. The fourth reason is to encourage those whose capacity for goodness is still slight to cultivate the faithful mind. The fifth reason is to show them expedient means (upaya) by which they may wipe away the hindrance of evil karma guard their minds well, free themselves from stupidity and arrogance, and escape from the net of heresy. The sixth reason is to reveal to them the practice of two methods of meditation, cessation of illusions and clear observation (samatha and vipassana), so that ordinary men and the followers of Hinayana may cure their minds of error. The seventh reason is to explain to them the expedient means of single-minded meditation (smriti) so that they may be born in the presence of the Buddha and keep their minds fixed in an un-retrogressive faith. The eighth reason is to point out to them the advantages of studying this treatise and to encourage them to make an effort to attain enlightenment. These are the reasons for which I write this treatise.<br />
<br />
<br />
Question: What need is there to repeat the explanation of the teaching when it is presented in detail in the sutras? Answer: Though this teaching is presented in the sutras, the capacity and the deeds of men today are no longer the same, nor are the conditions of their acceptance and comprehension. That is to say, in the days when the Tathágata was in the world, people were of high aptitude and the Preacher preached with his perfect voice, different types of people all equally understood; hence, there was no need for this kind of discourse. But after the passing away of the Tathágata, there were some who were able by their own power to listen extensively to others and to reach understanding; there were some who by their own power could listen to very little and yet understand much; there were some who, without any mental power of their own, depended upon the extensive discourses of others to obtain understanding; and naturally there were some who looked upon the wordiness of extensive discourses as troublesome, and who sought after what was comprehensive, terse, and yet contained much meaning, and then were able to understand it. Thus, this discourse is designed to embrace, in a general way, the limitless meaning of the vast and profound teaching of the Tathágata. This discourse, therefore, should be presented.<br />
<br />
<br />
PART 2<br />
<br />
<br />
Outline<br />
<br />
<br />
The reasons for writing have been explained. Next the outline will be given. Generally speaking, Mahayana is to be expounded from two points of view. One is the principle and the other is the significance. The principle is "the Mind of the sentient being." This Mind includes in itself all states of being of the phenomenal world and the transcendental world. On the basis of this Mind, the meanings of Mahayana may be unfolded. Why? Because the absolute aspect of this Mind represents the essence (svabhava) of Mahayana, and the phenomenal aspect of this Mind indicates the essence, attributes (lakshana), and influences (kriya) of Mahayana itself. Of the significance of the adjective Maha (great) in the compound, Mahayana, there are three aspects: (1) the "greatness" of the essence, for all phenomena (dharma) are identical with Suchness and are neither increasing nor decreasing; (2) the "greatness" of the attributes, for the Tathagata-garbha is endowed with numberless excellent qualities; (3) the "greatness" of the influences, for the influences of Suchness give rise to the good causes and effects in this and in the other world alike. The significance of the term yana (vehicle) in the compound, Mahayana: The term yana is introduced because all Enlightened Ones (Buddhas) have ridden on this vehicle, and all Enlightened Ones-to-be (Bodhisattvas), being led by this principle, will reach the stage of Tathágata.<br />
<br />
<br />
PART 3<br />
<br />
<br />
Interpretation<br />
<br />
<br />
The part on outline has been given; next the part on interpretation of the principle of Mahayana will be given. It consists of three chapters: (1) Revelation of the True Meaning; (2) Correction of Evil Attachments; (3) Analysis of the Types of Aspiration for Enlightenment.<br />
<br />
<br />
CHAPTER ONE: Revelation of True Meaning<br />
<br />
<br />
I. One Mind and Its Two Aspects<br />
<br />
<br />
The revelation of the true meaning of the principle of Mahayana can be achieved by unfolding the doctrine that the principle of One Mind has two aspects. One is the aspect of Mind in terms of the Absolute (tathata or Suchness), and the other is the aspect of Mind in terms of phenomena (samsára or birth and death). Each of these two aspects embraces all states of existence. Why, because these two aspects are mutually inclusive.<br />
<br />
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A. Mind in Terms of the Absolute<br />
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The Mind in terms of the Absolute is the one World of Reality (Dharmadhatu) and the essence of all phases of existence in their totality. That which is called "the essential nature of the Mind" is unborn and is imperishable. It is only through illusions that all things come to be differentiated. If one is freed from illusions, then to him there will be no appearances (lakshana) of objects regarded as absolutely independent existences; therefore all things from the beginning transcend all forms of verbalization, description, and conceptualization and are, in the final analysis, undifferentiated, free from alteration, and indestructible. They are only of the One Mind; hence the name Suchness. All explanations by words are provisional and without validity, for they are merely used in accordance with illusions and are incapable of denoting Suchness. The term Suchness likewise has no attributes, which can be verbally specified. The term Suchness is, so to speak, the limit of verbalization wherein a word is used to put an end to words. But the essence of Suchness itself cannot be put an end to, for all things in their Absolute aspect are real; nor is there anything which needs to be pointed out as real, for all things are equally in the state of Suchness. It should be understood that all things are incapable of being verbally explained or thought of; hence the name Suchness.<br />
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Question: If such is the meaning of the principle of Mahayana, how is it possible for men to conform themselves to and enter into it? Answer: If they understand that, concerning all things, though they are spoken of, there is neither that which speaks, nor that which can be spoken of, and though they are thought of, there is neither that which thinks, nor that which can be thought of, then they are said to have conformed to it. And when they are freed from their thoughts, they are said to have entered into it. Next, Suchness has two aspects if predicated in words. One is that it is truly empty (sunya), for this aspect can, in the final sense, reveal what is real. The other is that it is truly non-empty (a-sunya), for its essence itself is endowed with undefiled and excellent qualities.<br />
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1. Truly Empty<br />
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Suchness is empty because from the beginning it has never been related to any defiled states of existence, it is free from all marks of individual distinction of things, and it has nothing to do with thoughts conceived by a deluded mind. It should be understood that the essential nature of Suchness is neither with marks nor without marks; neither not with marks nor not without marks; nor is it both with and without marks simultaneously; it is neither with a single mark nor with different marks; neither not with a single mark nor not with different marks; nor is it both with a single and with different marks simultaneously. In short, since all unenlightened men discriminate with their deluded minds from moment to moment, they are alienated from Suchness; hence, the definition "empty"; but once they are free from their deluded minds, they will find that there is nothing to be negated.<br />
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2. Truly Nonempty<br />
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Since it has been made clear that the essence of all things is empty, i.e., devoid of illusions, the true Mind is eternal, permanent, immutable, pure, and self-sufficient; therefore, it is called "nonempty." And also there is no trace of particular marks to be noted in it, as it is the sphere that transcends thoughts and is in harmony with enlightenment alone.<br />
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B. The Mind in Terms of Phenomena<br />
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1. The Storehouse Consciousness<br />
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The Mind as phenomena (samsára) is grounded on the Tathagata-garbha. What is called the Storehouse Consciousness is that in which "neither birth nor death (nirvana)" diffuses harmoniously with "birth and death (samsára)", and yet in which both are neither identical nor different. This Consciousness has two aspects, which embrace all states of existence and create all states of existence. They are: (a) the aspect of enlightenment, and (b) the aspect of non-enlightenment.<br />
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a. The Aspect of Enlightenment<br />
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(1) Original Enlightenment<br />
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The essence of Mind is free from thoughts. The characteristic of that which is free from thoughts is analogous to that of the sphere of empty space that pervades everywhere. The one without any second, i.e. the absolute aspect of the World of Reality (Dharmadhatu) is none other than the undifferentiated Dharmakaya, the "Essence-body" of the Tathágata. Since the essence of Mind is grounded on the Dharmakaya, it is to be called the original enlightenment. Why? Because "original enlightenment" indicates the essence of Mind (a priori) in contradistinction to the essence of Mind in the process of actualization of enlightenment; the process of actualization of enlightenment is none other than the process of integrating the identity with the original enlightenment.<br />
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(2) The Process of Actualization of Enlightenment<br />
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Grounded on the original enlightenment is non-enlightenment. And because of non-enlightenment, the process of actualization of enlightenment can be spoken of. Now, to be fully enlightened to the fountainhead of Mind is called the final enlightenment, and not to be enlightened to the fountainhead of Mind, non-final enlightenment. What is the meaning of this? An ordinary man becomes aware that his former thoughts were wrong; then he is able to stop (nirodha) such thoughts from arising again. Although this sometimes may also be called enlightenment, properly it is not enlightenment at all because it is not enlightenment that reaches the fountainhead of Mind. The followers of Hinayana, who have some insight, and those Bodhisattvas who have just been initiated become aware of the changing state (anyathatva) of thoughts and are free from thoughts which are subject to change [such as the existence of a permanent self (atman), etc.]. Since they have forsaken the rudimentary attachments derived from unwarranted speculation (vikalpa), their experience is called enlightenment in appearance. Bodhisattvas who have come to the realization of Dharmakaya become aware of the temporarily abiding state (sthiti) of thoughts and are not arrested by them. Since they are free from their rudimentary false thoughts derived from the speculation that the components of the world are real, their experience is called approximate enlightenment. Those Bodhisattvas who have completed the stages of a Bodhisattva and who have fulfilled the expedient means needed to bring forth the original enlightenment to the fullest extent will experience the oneness with Suchness in an instant; they will become aware of how the inceptions of the deluded thoughts of the mind arise (jati), and will be free from the rise of any deluded thought. Since they are far away even from subtle deluded thoughts, they are able to have an insight into the original nature of Mind. The realization that Mind is eternal is called the final enlightenment. It is, therefore, said in a sutra that if there is a man who is able to perceive that which is beyond thoughts he is advancing toward the Buddha wisdom. Though it is said that there is an inception of the rising of deluded thoughts in the mind, there is no inception as such that can be known as being independent of the essence of Mind. And yet to say that the inception of the rising of deluded thoughts is known means that it is known as existing on the ground of that which is beyond thoughts [i.e., the essence of Mind]. Accordingly, all ordinary people are said not to be enlightened because they have had a continuous stream of deluded thoughts and have never been freed from their thoughts; therefore, they are said to be in a beginning-less ignorance. If a man gains insight into that which is free from thoughts, then he knows how those thoughts, which characterize the mind [i.e., deluded thoughts] arise, abide, change, and cease to be, for he is identical with that which is free from thoughts. But, in reality, no difference exists in the process of the actualization of enlightenment, because the four states [of arising, abiding, etc.] exist simultaneously and each of them is not self-existent; they are originally of one and the same enlightenment [in that they are taking place on the ground of original enlightenment, as its phenomenal aspects]. And, again, original enlightenment, when analyzed in relation to the defiled state [in the phenomenal order], presents itself as having two attributes. One is the "Purity of Wisdom" and the other is the "Supra-rational Functions."<br />
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(a) Purity of Wisdom.<br />
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By virtue of the permeation (vasana or perfuming) of the influence of dharma [i.e., the essence of Mind or original enlightenment], a man comes to truly discipline himself and fulfills all expedient means of unfolding enlightenment; as a result, he breaks through the compound consciousness [i.e., the Storehouse Consciousness that contains both enlightenment and non-enlightenment], puts an end to the manifestation of the stream of deluded mind, and manifests the Dharmakaya [i.e., the essence of Mind], for his wisdom (Prajna) becomes genuine and pure. What is the meaning of this? All modes (lakshana) of mind and consciousness under the state of non-enlightenment are the products of ignorance. Ignorance does not exist apart from enlightenment; therefore, it cannot be destroyed [because one cannot destroy something which does not really exist], and yet it cannot not be destroyed [insofar as it remains]. This is like the relationship that exists between the water of the ocean [i.e., enlightenment] and its waves [i.e., modes of mind] stirred by the wind [i.e., ignorance]. Water and wind are inseparable; but water is not mobile by nature, and if the wind stops the movement ceases. But the wet nature remains undestroyed. Likewise, man's Mind, pure in its own nature, is stirred by the wind of ignorance. Both Mind and ignorance have no particular forms of their own and they are inseparable. Yet Mind is not mobile by nature, and if ignorance ceases, then the continuity of deluded activities ceases. But the essential nature of wisdom [i.e., the essence of Mind, like the wet nature of the water] remains undestroyed.<br />
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(b) Supra-rational Functions<br />
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He who has fully uncovered the original enlightenment is capable of creating all manner of excellent conditions because his wisdom is pure. The manifestation of his numberless excellent qualities is incessant; accommodating himself to the capacity of other men he responds spontaneously, reveals himself in manifold ways, and benefits them.<br />
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(3) The Characteristics of the Essence of Enlightenment<br />
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The characteristics of the essence of enlightenment have four great significances that are identical with those of empty space or that are analogous to those of a bright mirror. First, the essence of enlightenment is like a mirror, which is really empty of images. It is free from all marks of objects of the mind and it has nothing to reveal in itself, for it does not reflect any images. Second, it is like a mirror influencing (vasana) all men to advance toward enlightenment. That is to say, it is truly nonempty; appearing in it are all the objects of the world, which neither go out nor come in, which are neither lost nor destroyed. It is eternally abiding One Mind. All things appear in it because all things are real. And none of the defiled things are able to defile it, for the essence of wisdom [i.e., original enlightenment] is unaffected by defilements, being furnished with an unsoiled quality and influencing all men to advance toward enlightenment. Third, it is like a mirror, which is free from defiled objects reflected in it. This can be said because the nonempty state [of original enlightenment] is genuine, pure, and bright, being free from hindrances both affectional and intellectual, and transcending characteristics of that which is compounded [i.e., the Storehouse Consciousness]. Fourth, it is like a mirror influencing a man to cultivate his capacity for goodness, serving as a coordinating cause to encourage him in his endeavors. Because the essence of enlightenment is free from defiled objects, it universally illumines the mind of man and induces him to cultivate his capacity for goodness, presenting itself in accordance with his desires [as a mirror presents his appearance].<br />
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b. The Aspect of Non-enlightenment<br />
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Because of not truly realizing oneness with Suchness, there emerges an unenlightened mind and consequently, its thoughts. These thoughts do not have any validity to be substantiated; therefore, they are not independent of the original enlightenment. It is like the case of a man who has lost his way: he is confused because of his wrong sense of direction. If he is freed from the notion of direction altogether, then there will be no such thing as going astray. It is the same with men: because of the notion of enlightenment, they are confused. But if they are freed from the fixed notion of enlightenment, then there will be no such thing as non-enlightenment. Because there are men of unenlightened, deluded mind, for them we speak of true enlightenment, knowing well what this relative term stands for. Independent of the unenlightened mind, there are no independent marks of true enlightenment itself that can be discussed. Because of its non-enlightened state, the deluded mind produces three aspects, which are bound to non-enlightenment and are inseparable from it. First is the activity of ignorance. The agitation of mind because of its non-enlightened state is called activity. When enlightened, it is un-agitated. When it is agitated, anxiety (dukkha) follows, for the result [anxiety] is not independent of the cause [the agitation contingent upon ignorance]. Second is the perceiving subject. Because of the agitation that breaks the original unity with Suchness, there appears the perceiving subject. When un-agitated, the mind is free from perceiving. Third is the world of objects. Because of the perceiving subject, the world of objects erroneously appears. Apart from the perceiving, there will be no world of objects. Conditioned by the incorrectly conceived world of objects, the deluded mind produces six aspects. First is the aspect of the discriminating intellect. Depending on the erroneously conceived world of objects, the mind develops the discrimination between liking and disliking. Second is the aspect of continuity. By virtue of the discriminating function of the intellect, the mind produces an awareness of pleasure and pain with regard to things in the world of objects. The mind, developing deluded thoughts and being bound to them, will continue uninterrupted. Third is the aspect of attachment. Because of the continuity of deluded thoughts, the mind, superimposing its deluded thoughts on the world of objects and holding fast to the discriminations of liking and disliking develops attachments to what it likes. Fourth is the aspect of the speculation (vikalpa) on names and letters [i.e., concepts]. On the basis of erroneous attachments, the deluded mind analyzes words, which are provisional and therefore devoid of reality. Fifth is the aspect of giving rise to evil karma. Relying on names and letters [i.e., concepts which have no validity, the deluded mind] investigates names and words and becomes attached to them, and creates manifold types of evil karma. Sixth is the aspect of anxiety attached to the effects of evil karma. Because of the law of karma, the deluded mind suffers the effects and will not be free. It should be understood that ignorance is able to produce all types of defiled states; all defiled states are aspects of non-enlightenment.<br />
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c. The Relationships between Enlightenment and Non-enlightenment<br />
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Two relationships exist between the enlightened and non-enlightened states. They are "identity" and "nonidentity."<br />
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(1) Identity<br />
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Just as pieces of various kinds of pottery are of the same nature in that they are made of clay, so the various magic-like manifestations (Maya) of both enlightenment (anasrava: non-defilement) and non-enlightenment (avidya: ignorance) are aspects of the same essence, Suchness. For this reason, it is said in a sutra "all sentient beings intrinsically abide in eternity and are entered into nirvana. The state of enlightenment is not something that is to be acquired by practice or to be created. In the end, it is unobtainable [for it is given from the beginning]." Also it has no corporeal aspect that can be perceived as such. Any corporeal aspects [such as the marks of the Buddha] that are visible are magic-like products of Suchness manifested in accordance with the mentality of men in defilement. It is not, however, that these corporeal aspects, which result from the supra-rational functions of wisdom, are of the nature of non-emptiness [i.e., substantial], for wisdom has no aspects that can be perceived.<br />
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(2) Nonidentity<br />
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Just as various pieces of pottery differ from each other, so differences exist between the state of enlightenment and that of non-enlightenment, and between the magic-like manifestations of Suchness manifested in accordance with the mentality of men in defilement, and those of men of ignorance who are defiled [i.e., blinded] as to the essential nature of Suchness.<br />
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2. The Cause and Conditions of Man's Being in Samsára<br />
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That a man is in samsára (birth and death) results from the fact that his mind (manas) and consciousness (Vijnana) develop on the ground of the Storehouse Consciousness (citta). This means that because of the aspect of non-enlightenment of the Storehouse Consciousness, he is said to be in possession of ignorance [and thus is bound to remain in samsára].<br />
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a. Mind<br />
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The mentality, which emerges in the state of non-enlightenment, which incorrectly perceives and reproduces the world of objects and, conceiving that the reproduced world of objects is real, continues to develop deluded thoughts, is what we define as mind. The mind has five different names. The first is called the "activating mind," for without being aware of it, it breaks the equilibrium of mind by the force of ignorance. The second is called the "evolving mind," for it emerges contingent upon the agitated mind as the subject that perceives incorrectly. The third is called the "reproducing mind," for it reproduces the entire world of objects as a bright mirror reproduces all material images. When confronted with the objects of the five senses, it reproduces them at once. It arises spontaneously at all times and exists forever reproducing the world of objects in front of the subject. The fourth is called the "analytical mind", for it differentiates what is defiled and what is undefiled. The fifth is called the "continuing mind," for it is united with deluded thoughts and continues uninterrupted. It retains the entire karma, good and bad, accumulated in the immeasurable lives of the past, and does not permit any loss. It is also capable of bringing the results of the pain, pleasure, etc., of the present and the future to maturity; in doing so, it makes no mistakes. It can cause one to recollect suddenly the things of the present and the past and to have sudden and unexpected fantasies of the things to come. The triple world, therefore, is unreal and is of mind only. Apart from it there are no objects of the five senses and of the mind. What does this mean? Since all things are, without exception, developed from the mind and produced under the condition of deluded thoughts, all differentiations are no other than the differentiations of one's mind itself. Yet the mind cannot perceive the mind itself; the mind has no marks of its own that can be ascertained as a substantial entity as such. It should be understood that the conception of the entire world of objects can be held only on the basis of man's deluded mind of ignorance. All things, therefore, are just like the images in a mirror which are devoid of any objectivity that one can get hold of; they are of the mind only and are unreal. When the deluded mind comes into being, then various conceptions (dharma) come to be; and when the deluded mind ceases to be, then these various conceptions cease to be.<br />
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b. Consciousness<br />
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What is called "consciousness (Vijnana) "is the "continuing mind," because of their deep-rooted attachment, ordinary men imagine that I and Mine are real and cling to them in their illusions. As soon as objects are presented, this consciousness rests on them and discriminates the objects of the five senses and of the mind. This is called "Vijnana" [i.e., the differentiating consciousness] or the "separating consciousness." The propensity for discrimination of this consciousness will be intensified by both the intellectual defilement of holding fast to perverse views and the affectional defilement of indulgence in passion. That the deluded mind and consciousness arise from the permeation of ignorance is something that ordinary men cannot understand; the followers of the Hinayana, with their wisdom, likewise fail to realize this. Those Bodhisattvas, who, having advanced from the first stage of correct faith by setting the mind upon enlightenment through practicing contemplation, have come to realize the Dharmakaya, can partially comprehend this. Yet even those who have reached the final stage of Bodhisattva-hood cannot fully comprehend this; only the Enlightened Ones have thorough comprehension of it. Why? The Mind, though pure in its self-nature from the beginning, is accompanied by ignorance. Being defiled by ignorance, a defiled state of Mind comes into being. But, though defiled, the Mind itself is eternal and immutable. Only the Enlightened Ones are able to understand what this means. What is called the essential nature of Mind is always beyond thoughts. It is, therefore, defined as "immutable." When the one World of Reality is yet to be realized, the Mind is mutable and is not in perfect unity with Suchness. Suddenly, a deluded thought arises and this state is called ignorance.<br />
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c. Defiled States of Mind<br />
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Six kinds of defiled states of mind conditioned by ignorance can be identified. The first is the defilement united with attachment to atman (self), from which those who have attained liberation in Hinayana and those Bodhisattvas at the "stage of establishment of faith" are free. The second is the defilement united with the "continuing mind," from which those who are at the "stage of establishment of faith" and who are practicing expedient means to attain enlightenment can gradually free themselves and free themselves completely at the "stage of pure-heartedness." The third is the defilement united with the discriminating "analytical mind," from which those at the "stage of observing precepts" begin to be liberated and finally are liberated completely when they arrive at the "stage of expedient means without any trace." The fourth is the subtle defilement disunited from the represented world of objects, from which those at the "stage of freedom from the world of objects" can be freed. The fifth is the subtler defilement disunited from the "evolving mind that perceives" [i.e., the defilement existing prior to the act of perceiving], from which those at the "stage of freedom from evolving mind" are freed. The sixth and subtlest is the defilement disunited from the basic "activating mind," from which those Bodhisattvas who have passed the final stage and have gone into the "stage of Tathágata-hood" are freed.<br />
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d. Comments on the Terms Used in the Foregoing Discussion<br />
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On the expression "the one World of Reality is yet to be realized:" From this state those Bodhisattvas who have advanced from the "stage of the establishment of faith" to the "stage of pure-heartedness," after having completed and severed their deluded thoughts, will be more and more liberated as they advance, and when they reach the "stage of Tathágata-hood", they will be completely liberated. On "united:" By the word "united" appearing in the first three defilements is meant that though difference [i.e., duality] exists between the mind (subject) and the datum of the mind (object), there is a simultaneous relation between them in that when the subject is defiled the object is also defiled, and when the subject is purified the object is also purified. On "disunited": By the word "disunited" is meant that the second three subtle and fundamental defilements are the aspects of non-enlightenment on the part of the mind existing prior to the differentiation into the subject and object relationship; therefore, a simultaneous relation between the subject and object is not as yet established. On the expression "defiled state of mind:" It is called "the hindrance originating from defilements", for it obstructs any fundamental insight into Suchness. On "ignorance:" Ignorance is called the "hindrance originating from misconceptions of objects," for it obstructs the wisdom that functions spontaneously in the world. Because of the defiled state of mind, there emerges the subject that perceives [incorrectly; i.e., the evolving mind] and that which reproduces [the reproducing mind] and thus one erroneously predicates the world of objects and causes oneself to deviate from the undifferentiated state of Suchness. Though all things are always in quiescence and devoid of any marks of rising, because of the non-enlightenment due to ignorance, one erroneously strays from the dharma [i.e., Suchness]; thus one fails to obtain the wisdom that functions spontaneously by adapting oneself to all circumstances in the world.<br />
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3. The Characteristics of Beings in Samsára<br />
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In analyzing the characteristics of beings in samsára, two categories may be distinguished. The one is "crude," for those who belong to this category are united with the crude activities of the defiled mind; the other is "subtle," for those who belong to this category are disunited from the subtle activities of the defiled mind. Again, each category may in turn be subdivided into the cruder and the subtler. The cruder of the crude belongs to the range of mental activity of ordinary men; the subtler of the crude and the cruder of the subtle belong to that of Bodhisattvas; and the subtler of the subtle belongs to that of Buddhas. These two categories of beings in the phenomenal order come about because of the permeation of ignorance; that is to say, they come about because of the primary cause and the coordinating causes. By the primary cause, "non-enlightenment" is meant, and by the coordinating causes, "the erroneously represented world of objects." When the primary cause ceases to be, then the coordinating causes will cease to be. Because of the cessation of the primary cause, the mind disunited from the represented world of objects, etc. will cease to be; and because of the cessation of the coordinating causes, the mind united with the attachment to atman, etc. will cease to be.<br />
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Question: If the mind ceases to be, what will become of its continuity? If there is continuity of mind, how can you explain its final cessation? Answer: What we speak of, as "cessation" is the cessation of the marks of the deluded mind only and not the cessation of its essence. It is like the case of the wind, which following the surface of the water leaves the marks of its movement. If the water should cease to be, then the marks of the wind would be nullified and the wind would have no support on which to display its movement. But since the water does not cease to be, the marks of the wind may continue. Because only the wind ceases, the marks of its movement cease accordingly. This is not the cessation of water. So it is with ignorance; on the ground of the essence of Mind there is movement. If the essence of Mind were to cease, then people would be nullified and they would have no support. But since the essence does not cease to be, the mind may continue. Because only stupidity ceases to be, the marks of the stupidity of the mind cease accordingly. It is not that the wisdom [i.e., the essence] of Mind ceases. Because of the four kinds of permeation, the defiled states and the pure state emerge and continue uninterrupted. They are (1) the pure state, which is called Suchness; (2) the cause of all defilements, which is called ignorance; (3) the deluded mind, which is called "activating mind"; (4) the erroneously conceived external world, which is called the "objects of the five senses and of mind." The meaning of permeation: Clothes in the world certainly have no scent in themselves, but if a man permeates them with perfumes, then they come to have a scent. It is just the same with the case we are speaking of. The pure state of Suchness certainly has no defilement, but if it is permeated by ignorance, then the marks of defilement appear on it. The defiled state of ignorance is indeed devoid of any purifying force, but if it is permeated by Suchness, then it will come to have a purifying influence.<br />
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a. Permeation of Ignorance<br />
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How does the permeation of ignorance give rise to the defiled state and continue uninterrupted? It may be said that, on the ground of Suchness [i.e., the original enlightenment], ignorance [i.e., non-enlightenment] appears. Ignorance, the primary cause of the defiled state, permeates into Suchness. Because of this permeation a deluded mind results. Because of the deluded mind, deluded thoughts further permeate into ignorance. While the principle of Suchness is yet to be realized, the deluded mind, developing thoughts fashioned in the state of non-enlightenment, predicates erroneously conceived objects of the senses and the mind. These erroneously conceived objects of the senses and the mind, the coordinating causes in bringing about the defiled state, permeate into the deluded mind and cause the deluded mind to attach itself to its thoughts, to create various evil karma, and to undergo all kinds of physical and mental suffering. The permeation of the erroneously conceived objects of the senses and the mind is of two kinds. One is the basic permeation by the "activating mind," which causes Arhats, Pratyekabuddhas, and all Bodhisattvas to undergo the suffering of samsára, and the other is the permeation which accelerates the activities of the "object-discriminating consciousness" and which makes ordinary men suffer from the bondage of their karma. The permeations of ignorance are of two kinds. One is the basic permeation, since it can put into operation the "activating mind," and the other is the permeation that develops perverse views and attachments, since it can put into operation the "object-discriminating consciousness."<br />
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b. Permeation of Suchness<br />
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How does the permeation of Suchness give rise to the pure state and continue uninterrupted? It may be said that there is the principle of Suchness, and it can permeate into ignorance. Through the force of this permeation, Suchness causes the deluded mind to loathe the suffering of samsára and to aspire for nirvana. Because this mind, though still deluded, is now possessed with loathing and aspiration, it permeates into Suchness in that it induces Suchness to manifest itself. Thus a man comes to believe in his essential nature, to know that what exists is the erroneous activity of the mind and that the world of objects in front of him is nonexistent, and to practice teachings to free himself from the erroneously conceived world of objects. He knows what is really so - that there is no world of objects in front of him - and therefore with various devices he practices courses by which to conform himself to Suchness. He will not attach himself to anything nor give rise to any deluded thoughts. Through the force of this permeation of Suchness over a long period of time, his ignorance ceases. Because of the cessation of ignorance, there will be no more rising of the deluded activities of mind. Because of the non-rising of the deluded activities of mind, the world of objects as previously conceived ceases to be; because of the cessation of both the primary cause (ignorance) and the coordinating causes (objects), the marks of the defiled mind will all be nullified. This is called "gaining nirvana and accomplishing spontaneous acts." The permeation of Suchness into the deluded mind is of two kinds. The first is the permeation into the "object-discriminating consciousness." Because of this permeation, ordinary men and the Hinayanists come to loathe the suffering of samsára, and thereupon each, according to his capacity, gradually advances toward the highest enlightenment. The second is the permeation into mind. Because of this permeation, Bodhisattvas advance to nirvana rapidly and with aspiration and fortitude. Two kinds of permeation of Suchness into ignorance can be identified. The first is the "permeation through manifestation of the essence of Suchness" and the second is "the permeation through external influences."<br />
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(1) Permeation through Manifestation of the Essence of Suchness<br />
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The essence of Suchness is, from the beginning-less beginning, endowed with the "perfect state of purity." It is provided with supra-rational functions and the nature of manifesting itself (literally, the nature of making the world of object). Because of these two reasons it permeates perpetually into ignorance. Through the force of this permeation it induces a man to loathe the suffering of samsára, to seek bliss in nirvana, and, believing that he has the principle of Suchness within himself, to make up his mind to exert himself.<br />
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Question: If this is so, then all sentient beings are endowed with Suchness and are equally permeated by it. Why is it that there are infinite varieties of believers and nonbelievers, and that there are some who believe sooner and some later? All of them should, knowing that they are endowed with the principle of Suchness, at once make an effort utilizing expedient means and should all equally attain nirvana. Answer: Though Suchness is originally one, yet there are immeasurable and infinite shades of ignorance. From the very beginning ignorance is, because of its nature, characterized by diversity, and its degree of intensity is not uniform. Defilements, more numerous than the sands of the Ganges, come into being because of the differences in intensity of ignorance, and exist in manifold ways; defilements, such as the belief in the existence of atman and the indulgence in passion, develop because of ignorance and exist in different ways. All these defilements are brought about by ignorance, in an infinitely diversified manner in time. The Tathágatas alone understand all about this. In Buddhism there is a teaching concerning the primary cause and the coordinating causes. When the primary cause and the coordinating causes are sufficiently provided, there will be the perfection of a result. It is like the case of wood: though it possesses a latent fire nature which is the primary cause of its burning, it cannot be made to burn by itself unless men understand the situation and resort to means of actualizing fire out of wood by kindling it. In the same way a man, though he is in possession of the correct primary cause, Suchness with permeating force cannot put an end to his defilements by himself alone and enter nirvana unless he is provided with coordinating causes, i.e., his encounters with the Buddhas, Bodhisattvas, or good spiritual friends. Even though coordinating causes from without may be sufficiently provided, if the pure principle [i.e., Suchness] within is lacking in the force of permeation, then a man cannot ultimately loathe the suffering of samsára and seek bliss in nirvana. However, if both the primary and the coordinating causes are sufficiently provided, then because of his possession of the force of permeation of Suchness from within and the compassionate protection of the Buddhas and Bodhisattvas from without, he is able to develop a loathing for suffering, to believe that nirvana is real, and to cultivate his capacity for goodness. And when his cultivation of the capacity for goodness matures, he will as a result meet the Buddhas and Bodhisattvas and will be instructed, taught, benefited, and given joy, and then he will be able to advance on the path to nirvana.<br />
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(2) Permeation through Influences<br />
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This is the force from without affecting men by providing coordinating causes. Such external coordinating causes have an infinite number of meanings. Briefly, they may be explained under two categories: namely, the specific and the general coordinating causes.<br />
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(a) The Specific Coordinating Causes<br />
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A man, from the time when he first aspires to seek enlightenment until he becomes an Enlightened One, sees or meditates on the Buddhas and Bodhisattvas as they manifest themselves to him; sometimes they appear as his family members, parents, or relatives, sometimes as servants, sometimes as close friends, or sometimes as enemies. Through all kinds of deeds and incalculable performances, such as the practice of the four acts of loving-kindness, etc., they exercise the force of permeation created by their great compassion, and are thus able to cause sentient beings to strengthen their capacity for goodness and are able to benefit them as they see or hear about their needs. This specific coordinating cause is of two kinds. One is immediate and enables a man to obtain deliverance quickly; and the other is remote and enables a man to obtain deliverance after a long time. The immediate and remote causes are again of two kinds: the causes, which strengthen a man in his practices of expedient means to help others and those, which enable him to obtain enlightenment.<br />
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(b) The General Coordinating Causes<br />
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Every Buddha and Bodhisattva desires to liberate all men, spontaneously permeating them with their spiritual influences and never forsaking them. Through the power of the wisdom, which is one with Suchness, they manifest activities in response to the needs of men as they see and hear them. Because of this indiscriminately permeating cause, men are all equally able, by means of concentration (samádhi), to see the Buddhas. This permeation through the influence of the wisdom whose essence is one with Suchness is also divided into two categories according to the types of recipients. The one is yet to be united with Suchness. Ordinary men, the Hinayanists, and those Bodhisattvas who have just been initiated devote themselves to religious practices on the strength of their faith, being permeated by Suchness through their mind and consciousness. Not having obtained the indiscriminate mind, however, they are yet to be united with the essence of Suchness, and not having obtained the perfection of the discipline of free acts, they are yet to be united with the influence of Suchness. The other is the already united with Suchness: Bodhisattvas who realize Dharmakaya have obtained undiscriminating mind and are united with the essence of the Buddhas; they, having obtained free acts, are united with the influence of the wisdom of the Buddhas. They singly devote themselves with spontaneity to their religious disciplines, on the strength of Suchness within; permeating into Suchness so that Suchness will reclaim itself, they destroy ignorance. Again, the defiled principle (dharma), from the beginning-less beginning, continues perpetually to permeate until it perishes by the attainment of Buddhahood. But the permeation of the pure principle has no interruption and no ending. The reason is that the principle of Suchness is always permeating; therefore, when the deluded mind ceases to be, the Dharmakaya [i.e., Suchness, original enlightenment] will be manifest and will give rise to the permeation of the influence of Suchness, and thus there will be no ending to it.<br />
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II<br />
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The Essence Itself and the Attributes of Suchness, or The Meanings of Maha<br />
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A. The Greatness of the Essence of Suchness<br />
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The essence of Suchness knows no increase or decrease in ordinary men, the Hinayanists, the Bodhisattvas, or the Buddhas. It was not brought into existence in the beginning nor will it cease to be at the end of time; it is eternal through and through.<br />
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B. The Greatness of the Attributes of Suchness<br />
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From the beginning, Suchness in its nature is fully provided with all excellent qualities; namely, it is endowed with the light of great wisdom, the qualities of illuminating the entire universe, of true cognition and mind pure in its self-nature; of eternity, bliss, Self, and purity; of refreshing coolness, immutability, and freedom. It is endowed with these excellent qualities, which outnumber the sands of the Ganges, which are not independent of, disjointed from, or different from the essence of Suchness, and which are supra-rational attributes of Buddhahood. ["Supra" means "greater then, or transcending.] Since it is endowed completely with all these, and is not lacking anything, it is called the Tathagata-garbha when latent and also the Dharmakaya of the Tathágata.<br />
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Question: It was explained before that the essence of Suchness is undifferentiated and devoid of all characteristics. Why is it, then, that you have described its essence as having these various excellent qualities? Answer: Though it has, in reality, all these excellent qualities, it does not have any characteristics of differentiation; it retains its identity and is of one flavor; Suchness is solely one. Question: What does this mean? Answer: Since it is devoid of individuation, it is free from the characteristics of individuation; thus it is one without any second. Question: Then how can you speak of differentiation [i.e., the plurality of the characteristics of Suchness]? Answer: In contrast to the characteristics of the phenomena of the "activating mind" the characteristics of Suchness can be inferred. Question: How can they be inferred? Answer: All things are originally of the mind only; they in fact transcend thoughts.<br />
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Nevertheless, the deluded mind, in non-enlightenment, gives rise to irrelevant thoughts and predicates the world of objects. This being the case, we define this mentality as "the state of being destitute of wisdom (avidya: ignorance)." The essential nature of Mind is immutable in that it does not give rise to any deluded thoughts, and therefore, is the very opposite of ignorance; hence, it is spoken of as having the characteristic of "the light of great wisdom." When there is a particular perceiving act of the mind, objects other than the objects being perceived will remain unperceived. The essential nature of Mind is free from any partial perceiving; hence, Suchness is spoken of as having the characteristic of "illuminating the entire universe."<br />
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When the mind is in motion [stirred by ignorance], it is characterized by illusions and defilements, outnumbering the sands of the Ganges, such as lack of true cognition, absence of self-nature, impermanence, bliss-less-ness, impurity, fever, anxiety, deterioration, mutation, and lack of freedom. By contrast to this, the essential nature of Mind, however, is motionless [i.e., undisturbed by ignorance]; therefore, it can be inferred that it must have various pure and excellent qualities, outnumbering the sands of the Ganges. But if the mind gives rise to irrelevant thoughts and further predicates the world of objects, it will continue to lack these qualities. All these numberless excellent qualities of the pure principle are none other than those of One Mind, and there is nothing to be sought after anew by thought. Thus, that which is fully endowed with them is called the Dharmakaya when manifested and the Tathágata-garbha when latent.<br />
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C. The Greatness of the Influences of Suchness<br />
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The Buddha-Tathágatas, while in the stages of Bodhisattva-hood, exercised great compassion, practiced paramitas, and accepted and transformed sentient beings. They took great vows, desiring to liberate all sentient beings through countless aeons until the end of future time, for they regarded all sentient beings as they regarded themselves. And yet, they never regarded them as separate sentient beings. Why? Because they truly knew that all sentient beings and they themselves were identical in Suchness and that there could be no distinction between them. Because they possessed such great wisdom, which could be applied to expedient means in quest of enlightenment, they extinguished their ignorance and perceived the original Dharmakaya. Spontaneously performing incomprehensible activities, exercising manifold influences, they pervade everywhere in their identity with Suchness. Nevertheless, they reveal no marks of their influences that can be traced as such. Why, because the Buddha-Tathágatas are no other than the Dharmakaya itself, and the embodiment of wisdom. They belong to the realm of the absolute truth, which transcends the world where the relative truth operates. They are free from any conventional activities. And yet, because of the fact that sentient beings receive benefit through seeing or hearing about them, their influences [i.e., of Suchness] can be spoken of in relative terms. The influences of Suchness are of two kinds. The first is that which is conceived by the mind of ordinary men and the followers of Hinayana [i.e., the influence of Suchness as reflected] in the "object-discriminating consciousness." This is called the influence of Suchness in the form of the "Transformation-body" (Nirmanakaya). Because they do not know that it is projected by the "evolving mind," they regard it as coming from without; they assume that it has a corporeal limitation because their understanding is limited. The second is that which is conceived by the mind of the Bodhisattvas, from the first stage of aspiration to the highest stage, [i.e., the influence of Suchness as reflected] in the mentality, which regards external objects as unreal. This is called the influence of Suchness in the form of the "Bliss-body" (Sambhogakaya). It has an infinite number of corporeal forms, each form has an infinite number of major marks, and each major mark has an infinite number of subtle marks. The land where it has its abode has innumerable adornments. It manifests itself without any bounds; its manifestations are inexhaustible and free from any limitations. It manifests itself in accordance with the needs of sentient beings; and yet it always remains firm without destroying or losing itself. These excellent qualities were perfected by the pure permeation acquired by the practice of paramitas and the supra-rational permeation of Suchness. Since the influence is endowed with infinite attributes of bliss, it is spoken of as the "Bliss-body." What is seen by ordinary men is only the coarse corporeal forms of the manifestation of Suchness. Depending upon where one is in the six transmigratory states, his vision of it will differ. The visions of it conceived by the unenlightened beings are not in a form of Bliss; this is the reason why it is called the "Transformation-body" [i.e., the body appearing in the likeness of the conceiver]. The Bodhisattvas in their first stage of aspiration and the others, because of their deep faith in Suchness, have a partial insight into the nature of the influence of Suchness. They know that the things of the Bliss-body, such as its corporeal forms, major marks, adornments, etc., do not come from without or go away, that they are free from limitations, and that they are envisioned by mind alone and are not independent of Suchness. These Bodhisattvas, however, are not free from dualistic thinking, since they have yet to enter into the stage where they gain complete realization of the Dharmakaya. If they advance to the "stage of pure-heartedness," the forms they see will be subtler and the influences of Suchness will be more excellent than ever. When they leave the last stage of Bodhisattva-hood, they will perfect their insight into Suchness. When they become free from the "activating mind" they will be free from the perceiving of duality. The Dharmakaya of the Buddhas knows no such thing as distinguishing this from that.<br />
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Question: If the Dharmakaya of the Buddhas is free from the manifestation of corporeal form, how can it appear in corporeal form? Answer: Since the Dharmakaya is the essence of corporeal form; it is capable of appearing in corporeal form. The reason this is said is that from the beginning corporeal form and Mind have been non-dual. Since the essential nature of corporeal form is identical with wisdom, the essence of corporeal form, which has yet to be divided into tangible forms, is called the "wisdom-body." Since the essential nature of wisdom is identical with corporeal form, the essence of corporeal form, which has yet to be divided into tangible forms, is called Dharmakaya pervading everywhere. Its manifested corporeal forms have no limitations. It can be freely manifested as an infinite number of Bodhisattvas, Buddhas of Bliss-body, and adornments in the ten quarters of the universe. Each of them has neither limitation nor interference. All of these are incomprehensible to the dualistic thinking of the deluded mind and consciousness, for they result from the free influence of Suchness.<br />
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III<br />
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From Samsára to Nirvana<br />
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Lastly, how to enter into the realm of Suchness from the realm of samsára will be revealed. Examining the five components, we find that they may be reduced to matter (object) and mind (subject). The objects of the five senses and of the mind are in the final analysis beyond what they are thought to be. And the mind itself is devoid of any form or mark and is, therefore, unobtainable as such, no matter where one may seek it. Just as a man, because he has lost his way, mistakes the east for the west, though the actual directions have not changed place, so people, because of their ignorance, assume Mind (Suchness) to be what they think it to be, though Mind in fact is unaffected even if it is falsely predicated. If a man is able to observe and understand that Mind is beyond what it is thought to be, then he will be able to conform to and enter the realm of Suchness.<br />
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CHAPTER TWO The Correction of Evil Attachments<br />
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All evil attachments originate from biased views; if a man is free from bias, he will be free from evil attachments. There are two kinds of biased view: one is the biased view held by those who are not free from the belief in atman [i.e., ordinary men]; the other is the biased view held by those who believe that the components of the world are real [i.e., the Hinayanists].<br />
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I. The Biased Views Held by Ordinary Men<br />
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There are five kinds of biased views held by ordinary men, which may be discussed. Hearing that it is explained in the sutra that the Dharmakaya of the Tathágata is, in the final analysis, quiescent, like empty space, ordinary men think that the nature of the Tathágata is, indeed, the same as empty space, for they do not know that the purpose of the sutra is to uproot their adherence.<br />
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Question: How is this to be corrected? Answer: The way to correct this error is to understand clearly that "empty space" is a delusive concept, the substance of which is nonexistent and unreal. It is merely predicated in relation to its correlative corporeal objects. If it is taken as a being termed non-being, a negative being, then it should be discarded, because it causes the mind to remain in samsára. In fact there are no external corporeal objects, because all objects are originally of the mind. And as long as there are no corporeal objects at all, "empty space" cannot be maintained. All objects are of the mind alone; but when illusions arise objects, which are regarded as real appear. When the mind is free from its deluded activities, then all objects imagined as real vanish of themselves. What is real, the one and true Mind, pervades everywhere. This is the final meaning of the Tathágata's great and comprehensive wisdom. The Dharmakaya is, indeed, unlike "empty space." Hearing that it is explained in the sutra that all things in the world, in the final analysis, are empty in their substance, and that nirvana or the principle of Suchness is also absolutely empty from the beginning and devoid of any characteristics, they, not knowing that the purpose of the sutra is to uproot their adherence, think that the essential nature of Suchness or nirvana is simply empty.<br />
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Question: How is this to be corrected? Answer: The way to correct this error is to make clear that Suchness or the Dharmakaya is not empty, but is endowed with numberless excellent qualities. Hearing that it is explained in the sutra that there is no increase or decrease in the Tathágata-garbha and that it is provided in its essence with all excellent qualities, they, not being able to understand this, think that in the Tathágata-garbha there is plurality of mind and matter.<br />
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Question: How is this to be corrected? Answer: They should be instructed that the statement in the sutra that "there is no increase or decrease in the Tathagata-garbha" is made only in accordance with the absolute aspect of Suchness, and the statement that "it is provided with all excellent qualities" is made in accordance with the pluralistic outlook held by the defiled minds in samsára. Hearing that it is explained in the sutra that all defiled states of samsára in the world exist on the ground of the Tathagata-garbha and that they are therefore not independent of Suchness, they, not understanding this, think that the Tathagata-garbha literally contains in itself all the defiled states of samsára in the world.<br />
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Question: How is this to be corrected? Answer: In order to correct this error it should be understood that the Tathágata-garbha, from the beginning, contains only pure excellent qualities which, outnumbering the sands of the Ganges, are not independent of, severed from, or different from Suchness; that the soiled states of defilement which, outnumbering the sands of the Ganges, are not independent of, severed from, or different from Suchness; that the soiled states of defilement which, outnumbering the sands of the Ganges, merely exist in illusion; are, from the beginning, nonexistent; and from the beginning-less beginning have never been united with the Tathágata-garbha. It has never happened that the Tathágata-garbha contained deluded states in its essence and that it induced itself to realize Suchness in order to extinguish forever its deluded states. Hearing that it is explained in the sutra that on the ground of the Tathágata-garbha there is samsára as well as the attainment of nirvana, they, without understanding this, think that there is a beginning for sentient beings. Since they suppose a beginning, they suppose also that the nirvana attained by the Tathágata has an end and that he will in turn become a sentient being.<br />
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Question: How is this to be corrected? Answer: The way to correct this error is to explain that the Tathagata-garbha has no beginning, and that therefore ignorance has no beginning. If anyone asserts that sentient beings came into existence outside this triple world, he holds the view given in the scriptures of the heretics. Again, the Tathágata-garbha does not have an end; and the nirvana attained by the Buddhas, being one with it, likewise has no end.<br />
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II. The Biased Views Held by the Hinayanists<br />
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Because of their inferior capacity, the Tathágata preached to the Hinayanists only the doctrine of the nonexistence of atman and did not preach his doctrines in their entirety; as a result, the Hinayanists have come to believe that the five components, the constituents of samsaric existence, are real; being terrified at the thought of being subject to birth and death, they erroneously attach themselves to nirvana.<br />
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Question: How is this to be corrected? Answer: The way to correct this error is to make clear that the five components are unborn in their essential nature and, therefore, are imperishable - that what is made of the five components is, from the beginning, in nirvana. Finally, in order to be completely free from erroneous attachments, one should know that both the defiled and the pure states are relative and have no particular marks of their own-being that can be discussed. Thus, all things from the beginning are neither matter nor mind, neither wisdom nor consciousness, neither being nor non-being; they are ultimately inexplicable. And yet they are still spoken of. It should be understood that the Tathágatas, applying their expedient means, make use of conventional speech in a provisional manner in order to guide people, so that they can be free from their deluded thoughts and can return to Suchness; for if anyone thinks of anything as real and absolute in its own right, he causes his mind to be trapped in samsára and consequently he cannot enter the state filled with true insight [i.e., enlightenment].<br />
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CHAPTER THREE<br />
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Analyses of the Types of Aspiration for Enlightenment, or The Meanings of Yana<br />
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All Bodhisattvas aspire to the enlightenment (or bodhi; in Chinese, the word is Tao) realized by all the Buddhas, disciplining themselves to this end, and advancing toward it. Briefly, three types of aspiration for enlightenment can be distinguished. The first is the aspiration for enlightenment through the perfection of faith. The second is the aspiration for enlightenment through understanding and through deeds. The third is the aspiration for enlightenment through insight.<br />
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I. The Aspiration for Enlightenment through the Perfection of Faith<br />
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Question: By whom and through what kind of discipline can faith be perfected so that the aspiration for enlightenment may be developed? Answer: Among those who belong to the group of the undetermined, there are some who, by virtue of their excellent capacity for goodness developed through permeation, believe in the law of retribution of karma and observe the ten precepts. They loathe the suffering of samsára and wish to seek the supreme enlightenment. Having been able to meet the Buddhas, they serve them, honor them, and practice the faith. Their faith will be perfected after ten thousand aeons. Their aspiration for enlightenment will be developed either through the instruction of the Buddhas and the Bodhisattvas, or because of their great compassion toward their suffering fellow beings, or from their desire to preserve the good teaching from extinction. Those who are thus able to develop their aspiration through the perfection of faith will enter the group of the determined and will never retrogress. They are called the ones who are united with the correct cause for enlightenment and who abide among those who belong to the Tathágata family. There are, however, people among those who belong to the group of the undetermined whose capacity for goodness is slight and whose defilements, having accumulated from the far distant past, are deep-rooted. Though they may also meet the Buddhas and honor them, they will develop the potentiality merely to be born as men, as dwellers in heaven, or as followers of the Hinayana. Even if they should seek after the Mahayana, they would sometimes progress and sometimes regress because of the inconsistent nature of their capacity. And also there are some who honor the Buddhas and who, before ten thousand aeons have passed, will develop an aspiration because of some favorable circumstances. These circumstances may be the viewing of the Buddhas' corporeal forms, the honoring of monks, the receiving of instructions from the followers of the Hinayana, or the imitation of others' aspiration. But these types of aspiration are all inconsistent, for if the men who hold them meet with unfavorable circumstances they will relapse and fall back into the stage of attainment of the followers of the Hinayana. Now, in developing the aspiration for enlightenment through the perfection of faith, what kind of mind is to be cultivated? Briefly speaking, three kinds can be discussed. The first is the mind characterized by straightforwardness, for it correctly meditates on the principle of Suchness. The second is the mind of profoundness, for there is no limit to its joyful accumulation of all kinds of goodness. The third is the mind filled with great compassion, for it wishes to uproot the sufferings of all sentient beings.<br />
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Question: Earlier it has been explained that the World of Reality is one, and that the essence of the Buddhas has no duality. Why is it that people do not meditate of their own accord on Suchness alone, but must learn to practice good deeds? Answer: Just as a precious gem is bright and pure in its essence but is marred by impurities, so is a man. Even if he meditates on his precious nature, unless he polishes it in various ways by expedient means, he will never be able to purify it. The principle of Suchness in men is absolutely pure in its essential nature, but is filled with immeasurable impurity of defilements. Even if a man meditates on Suchness, unless he makes an effort to be permeated by it in various ways by applying expedient means, he certainly cannot become pure. Since the state of impurity is limitless, pervading throughout all states of being, it is necessary to counteract and purify it by means of the practice of all kinds of good deeds. If a man does so, he will naturally return to the principle of Suchness. As to the expedient means, there are, in short, four kinds: The first is the fundamental means to be practiced. That is to say, a man is to meditate on the fact that all things in their essential nature are unborn, divorcing himself from deluded views so that he does not abide in samsára. At the same time he is to meditate on the fact that all things are the products of the union of the primary and coordinating causes, and that the effect of karma will never be lost. Accordingly he is to cultivate great compassion, practice meritorious deeds, and accept and transform sentient beings equally without abiding in nirvana, for he is to conform himself to the functions of the essential nature of Reality (dharmata) which knows no fixation. The second is the means of stopping evils. The practice of developing a sense of shame and repentance can stop all evils and prevent them from growing, for one is to conform oneself to the faultlessness of the essential nature of Reality. The third is the means of increasing the capacity for goodness that has already been developed. That is to say, a man should diligently honor and pay homage to the Three treasures, and should praise, rejoice in, and beseech the Buddhas. Because of the sincerity of his love and respect for the Three Treasures, his faith will be strengthened and he will be able to seek the unsurpassed enlightenment. Furthermore, being protected by the Buddha, the Dharma, and the Sangha, he will be able to wipe out the hindrances of evil karma. His capacity for goodness will not retrogress because he will be conforming himself to the essential nature of Reality, which is free from hindrances produced by stupidity. The fourth is the means of the great vow of universal salvation. This is to take a vow that one will liberate all sentient beings, down to the last one, no matter how long it may take to cause them to attain the perfect nirvana, for one will be conforming oneself to the essential nature of Reality which is characterized by the absence of discontinuity. The essential nature of Reality is all embracing, and pervades all sentient beings; it is everywhere the same and one without duality, it does not distinguish this from that, because it is, in the final analysis, in the state of quiescence. When a Bodhisattva develops this aspiration for enlightenment through faith, he will be able, to a certain extent, to realize the Dharmakaya. Because of this realization of the Dharmakaya, and because he is led by the force of the vow that he made to liberate all sentient beings, he is able to present eight types of manifestation of himself for the benefit of all sentient beings. These are: the descent from the Tushita heaven; the entrance into a human womb; the stay in the womb; the birth; the renunciation; the attainment of enlightenment; the turning of the wheel of the Dharma (doctrine); and the entrance into nirvana. However, such a Bodhisattva cannot be said to have perfectly realized the Dharmakaya, for he has not yet completely destroyed the out-flowing evil karma, which has been accumulated from his numberless existences in the past. He must suffer some slight misery deriving from the state of his birth. However, this is due not to his being fettered by karma, but to his freely made decision to carry out the great vow of universal salvation in order to understand the suffering of others. It is said in a sutra that there are some Bodhisattvas of this kind who may regress and fall into evil states of existence, but this does not refer to a real regression. It says this merely in order to frighten and stir the heroism of the newly initiated Bodhisattvas who have not yet joined the group of the determined, and who may be indolent. Furthermore, as soon as this aspiration has been aroused in the Bodhisattvas, they leave cowardice far behind them and are not afraid even of falling into the stage of the followers of the Hinayana. Even though they hear that they must suffer extreme hardship for innumerable aeons before they may attain nirvana, they do not feel any fear, for they believe and know that from the beginning all things are of themselves in nirvana.<br />
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II. The Aspiration for Enlightenment through Understanding and Deeds<br />
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It should be understood that this type of aspiration is even more excellent than the former. Because the Bodhisattvas who cherish this aspiration are those who are about to finish the first term of the incalculable aeons since the time when they first had the correct faith, they have come to have a profound understanding of the principle of Suchness and to entertain no attachment to their attainments obtained through discipline. Knowing that the essential nature of Reality is free from covetousness, they, in conformity to it, devote themselves to the perfection of charity. Knowing that the essential nature of Reality is free from the defilements, which originate from the desires of the five senses, they, in conformity to it, devote themselves to the perfection of precepts. Knowing that the essential nature of Reality is without suffering and free from anger and anxiety, they, in conformity to it, devote themselves to the perfection of forbearance. Knowing that the essential nature of Reality does not have any distinction of body and mind and is free from indolence, they, in conformity to it, devote themselves to the perfection of zeal. Knowing that the essential nature of Reality is always calm and free from confusion in its essence, they, in conformity to it, devote themselves to the perfection of meditation. Knowing that the essential nature of Reality is always characterized by gnosis and is free from ignorance, they, in conformity to it, devote themselves to the perfection of wisdom.<br />
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III. The Aspiration for Enlightenment through Insight<br />
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As for the Bodhisattvas of this group, who range from the "stage of pure-heartedness" to the "last stage of Bodhisattva-hood", what object do they realize? They realize Suchness. We speak of it as an object because of the "evolving mind" but in fact there is no object in this realization that can be stated in terms of a subject-object relationship. There is only the insight into Suchness transcending both the seer and the seen; we call this the experience of the Dharmakaya. The Bodhisattvas of this group can, in an instant of thought, go to all worlds of the universe, honor the Buddhas, and ask them to turn the wheel of the Dharma. In order to guide and benefit all men, they do not rely on words. Sometimes, for the sake of weak-willed men, they show how to attain perfect enlightenment quickly by skipping over the stages of the Bodhisattva. And sometimes, for the sake of indolent men, they say that men may attain enlightenment at the end of numberless aeons. Thus they can demonstrate innumerable expedient means and supra-rational feats. But in reality all these Bodhisattvas are the same in that they are alike in their lineage, their capacity, their aspiration, and their realization of Suchness; therefore, there is no such thing as skipping over the stages, for all Bodhisattvas must pass through the three terms of innumerable aeons before they can fully attain enlightenment. However, because of the differences in the various beings, there are also different ways of teaching them what to practice. The characteristics of the aspiration for enlightenment entertained by a Bodhisattva belonging to this group can be identified in terms of the three subtle modes of mind. The first is the true mind, for it is free from false intellectual discrimination. The second is the mind capable of applying expedient means, for it pervades everywhere spontaneously and benefits sentient beings. The third is the mind subject to the influence of karma operating in subconscious-ness, for it appears and disappears in the subtlest ways. Again, a Bodhisattva of this group, when he brings his excellent qualities to perfection, manifests himself in the heaven of Akanishta (the highest heaven in the world of form according to the cosmology of Indian Buddhism) as the highest physical being in the world. Through wisdom united with original enlightenment of Suchness in an instant of thought, he suddenly extinguishes ignorance. Then he is called the one who has obtained all-embracing knowledge. Performing supra-rational acts spontaneously, he can manifest himself everywhere in the universe and benefit all sentient beings.<br />
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Question: Since space is infinite, worlds are infinite. Since worlds are infinite, beings are infinite. Since beings are infinite, the variety of their mentalities must also be infinite. The objects of the senses and the mind must therefore be limitless, and it is difficult to know and understand them all. If ignorance is destroyed, there will be no thoughts in the mind. How then can a comprehension that has no content be called "all-embracing knowledge"? Answer: All objects are originally of One Mind and are beyond thought determination. Because unenlightened people perceive objects in their illusion, they impose limitations in their mind. Since they erroneously develop these thought determinations, which do not correspond to Reality (dharmata), they are unable to reach any inclusive comprehension. The Buddha-Tathágatas are free from all perverse views and thoughts that block correct vision; therefore, there are no corners into which their comprehension does not penetrate. Their Mind is true and real; therefore, it is no other than the essential nature of all things. The Buddhas, because of their very nature, can shed light on all objects conceived in illusion. They are endowed with an influence of great wisdom that functions as the application of innumerable expedient means. Accommodating themselves to the capacity of understanding of various sentient beings, they can reveal to them the manifold meanings of the doctrine. This is the reason they may be called those who have "all-embracing knowledge."<br />
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Question: If the Buddhas are able to perform spontaneous acts, to manifest themselves everywhere, and to benefit all sentient beings, then the sentient beings should all be able, by seeing their physical forms, by witnessing their miracles, or by hearing their preaching, to gain benefit. Why is it then that most people in this world have not been able to see the Buddhas? Answer: The Dharmakaya of all the Buddhas, being one and the same everywhere, is omnipresent. Since the Buddhas are free from any fixation of thought, their acts are said to be "spontaneous." They reveal themselves in accordance with the mentalities of all the various sentient beings. The mind of the sentient being is like a mirror. Just as a mirror cannot reflect images if it is coated with dirt, so the Dharmakaya cannot appear in the mind of the sentient being if it is coated with the dirt of defilements.<br />
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PART 4<br />
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On Faith and Practice<br />
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Having already discussed interpretation, we will now present a discussion of faith and practice. This discussion is intended for those who have not yet joined the group of beings who are determined to attain enlightenment.<br />
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On Four Faiths<br />
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Question: What kind of faith should a man have and how should he practice it? Answer: Briefly, there are four kinds of faith. The first is the faith in the Ultimate Source. Because of this faith a man comes to meditate with joy on the principle of Suchness. The second is the faith in the numberless excellent qualities of the Buddhas. Because of this faith a man comes to meditate on them always, to draw near to them in fellowship, to honor them, and to respect them, developing his capacity for goodness and seeking after the all-embracing knowledge. The third is the faith in the great benefits of the Dharma (Teaching). Because of this faith a man comes constantly to remember and practice various disciplines leading to enlightenment. The fourth is the faith in the Sangha (or Buddhist Community) whose members are able to devote themselves to the practice of benefiting both themselves and others. Because of this faith a man comes to approach constantly and with joy the assembly of Bodhisattvas and to seek instruction from them in the correct practice.<br />
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On Five Practices<br />
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There are five ways of practice, which will enable a man to perfect his faith. They are the practices of charity, observance of precepts, patience, zeal, and cessation of illusions and clear observation.<br />
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Question: How should a man practice charity? Answer: If he sees anyone coming to him begging, he should give him the wealth and other things in his possession in so far as he is able; thus, while freeing himself from greed and avarice, he causes the beggar to be joyful. Or, if he sees one who is in hardship, in fear, or in grave danger, he should, according to his ability and understanding, explain it by the use of expedient means. In doing so, however, he should not expect any fame, material gain, or respect, but he should think only of benefiting himself and others alike and of extending the merit that he gains from the practice of charity toward the attainment of enlightenment.<br />
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Question: How should he practice the observance of precepts? Answer: He is not to kill, to steal, to commit adultery, to be double-tongued, to slander, to lie, or to utter exaggerated speech. He is to free himself from greed, jealousy, cheating, deceit, flattery, crookedness, anger, hatred, and perverse views. If he happens to be a monk or nun who has renounced family life, he should also, in order to cut off and suppress defilements, keep himself away from the hustle and bustle of the world and, always residing in solitude, should learn to be content with the least desire and should practice vigorous ascetic disciplines. He should be frightened and filled with awe by any slight fault and should feel shame and repent. He should not take lightly any of the Tathágata's precepts. He should guard himself from slander and from showing dislike so as not to rouse people in their delusion to commit any offense or sin.<br />
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Question: How should he practice patience? Answer: He should be patient with the vexatious acts of others and should not harbor thoughts of vengeance, and he should also be patient in matters of gain or loss, honor or dishonor, praise or blame, suffering or joy, etc.<br />
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Question: How should he practice zeal? Answer: He should not be sluggish in doing good, he should be firm in his resolution, and he should purge himself of cowardice. He should remember that from the far distant past he has been tormented in vain by all of the great sufferings of body and mind. Because of this he should diligently practice various meritorious acts, benefiting himself and others, and liberate himself quickly from suffering. Even if a man practices faith, because he is greatly hindered by the evil karma derived from the grave sins of previous lives, he may be troubled by the evil Tempter (Mara) and his demons, or entangled in all sorts of worldly affairs, or afflicted by the suffering of disease. There are a great many hindrances of this kind. He should, therefore, be courageous and zealous, and at the six four-hour intervals of the day and night should pay homage to the Buddhas, repent with sincere heart, beseech the Buddhas for their guidance, rejoice in the happiness of others, and direct all the merits thus acquired to the attainment of enlightenment. If he never abandons these practices, he will be able to avoid the various hindrances as his capacity for goodness increases.<br />
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Question: How should he practice cessation and clear observation? Answer: What is called "cessation" means to put a stop to all characteristics (lakshana) of the world of sense objects and of the mind, because it means to follow the samatha (tranquility) method of meditation. What is called "clear observation" means to perceive distinctly the characteristics of the causally conditioned phenomena (samsára), because it means to follow the vipassana (discerning) method of meditation.<br />
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Question: How should he follow these? Answer: He should step by step practice these two aspects and not separate one from the other, for only then will both be perfected.<br />
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The Practice of Cessation<br />
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Should there be a man who desires to practice "cessation", he should stay in a quiet place and sit erect in an even temper. His attention should be focused neither on breathing nor on any form or color, nor on empty space, earth, water, fire, wind, nor even on what has been seen, heard, remembered, or conceived. All thoughts, as soon as they are conjured up, are to be discarded, and even the thought of discarding them is to be put away, for all things are essentially in the state of transcending thoughts, and are not to be created from moment to moment nor to be extinguished from moment to moment; thus one is to conform to the essential nature of Reality (dharmata) through this practice of cessation. And it is not that he should first meditate on the objects of the senses in the external world and then negate them with his mind, the mind that has meditated on them. If the mind wanders away, it should be brought back and fixed in "correct thought." It should be understood that this "correct thought" is the thought that whatever is, is mind only and that there is no external world of objects as conceived; even this mind is devoid of any marks of its own which would indicate its substantiality and therefore is not substantially conceivable as such at any moment. Even if he arises from his sitting position and engages in other activities, such as going, coming, advancing, or standing still, he should at all times be mindful of the application of expedient means of perfecting "cessation," conform to the immobile principle of the essential nature of Reality, and observe and examine the resulting experiences. When this discipline is well mastered after a long period of practice, the ideations of his mind will be arrested. Because of this, his power of executing "cessation" will gradually be intensified and become highly effective, so that he will conform himself to, and be able to be absorbed into, the "concentration (samádhi) of Suchness." Then his defilements, deep though they may be, will be suppressed and his faith strengthened; he will quickly attain the state in which there will be no retrogression. But those who are skeptical, who lack faith, who speak ill of the teaching of the Buddha, who have committed grave sins, who are hindered by their evil karma, or who are arrogant or indolent are to be excluded; these people are incapable of being absorbed into the samádhi of Suchness. Next, as a result of this samádhi, a man realizes the oneness of the World of Reality (Dharmadhatu), i.e., the sameness everywhere and non-duality of the Dharmakaya of all the Buddhas and the bodies of sentient beings. This is called "the samádhi of one movement." It should be understood that the samádhi of Suchness is the foundation of all other samádhi; if a man keeps practicing it, then he will gradually be able to develop countless other kinds of samádhi. If there is a man who lacks the capacity for goodness, he will be confused by the evil Tempter, by heretics and by demons. Sometimes these beings will appear in dreadful forms while he is sitting in meditation, and at other times they will manifest themselves in the shapes of handsome men and women. In such a case he should meditate on the principle of "Mind only," and then these objects will vanish and will not trouble him any longer. Sometimes they may appear as the images of heavenly beings or Bodhisattvas, and assume also the figure of the Tathágata, furnished with all the major and minor marks; or they may expound the spells or preach charity, the precepts, patience, zeal, meditation, and wisdom; or they may discourse on how the true nirvana is the state of universal emptiness, of the nonexistence of characteristics, vows, hatreds, affections, causes, and effects; and of absolute nothingness. They may also teach him the knowledge of his own past and future states of existence, the method of reading other men's minds, and perfect mastery of speech, causing him to be covetous and attached to worldly fame and profit; or they may cause him to be frequently moved to joy and anger and thus to have unsteadiness of character, being at times very kind-hearted, very drowsy, very ill, or lazy-minded; or at other times becoming suddenly zealous, and then afterward lapsing into negligence; or developing a lack of faith, a great deal of doubt, and a great deal of anxiety; or abandoning his fundamental excellent practices toward religious perfection and devoting himself to miscellaneous religious acts, or being attached to worldly affairs which involve him in many ways; or sometimes they may cause him to experience a certain semblance of various kinds of samádhi, which are all the attainments of heretics and are not the true samádhi; or sometimes they may cause him to remain in samádhi for one, two, three, or up to seven days, feeling comfort in his body and joy in his mind, being neither hungry nor thirsty, partaking of natural, fragrant, and delicious drinks and foods, which induce him to increase his attachment to them; or at other times they may cause him to eat without any restraint, now a great deal, now only a little, so that the color of his face changes accordingly. For these reasons, he who practices "cessation" should be discreet and observant, lest his mind fall into the net of evil doctrine. He should be diligent in abiding in "correct thought," neither grasping nor attaching himself to anything; if he does so, he will be able to keep himself far away from the hindrance of these evil influences. He should know that the samádhi of the heretics is not free from perverse views, craving, and arrogance, for the heretics are covetously attached to fame, profit, and the respect of the world. The samádhi of Suchness is the samádhi in which one is not arrested by the activity of viewing a subject nor by the experiencing of objects in the midst of meditation, even after concentration one will be neither indolent nor arrogant and one's defilements will gradually decrease. There has never been a case in which an ordinary man, without having practiced this samádhi, was still able to join the group that is entitled to become Tathágatas. Those who practice the various types of Dhyana (meditation) and samádhi which are popular in the world will develop much attachment to their flavors and will be bound to the triple world because of their perverse view that atman is real. They are therefore the same as heretics, for as they depart from the protection of their good spiritual friends, they turn to heretical views. Next, he who practices this samádhi diligently and whole-heartedly will gain ten kinds of advantages in this life. First, the Buddhas and the Bodhisattvas of the ten directions will always protect him. Second, the Tempter and his evil demons will not frighten him. Third, he will not be deluded or confused by the ninety-five kinds of heretics and wicked spirits. Fourth, he will keep himself far away from slanderers of the profound teaching of the Buddha, and will gradually diminish the hindrances derived from grave sins. Fifth, he will destroy all doubts and wrong views on enlightenment. Sixth, his faith in the Realm of the Tathágata will grow. Seventh, he will be free from sorrow and remorse and in the midst of samsára will be full of vigor and undaunted. Eighth, having a gentle heart and forsaking arrogance, he will not be vexed by others. Ninth, even if he has not yet experienced samádhi, he will be able to decrease his defilements in all places and at all times, and he will not take pleasure in the world. Tenth, if he experiences samádhi, he will not be startled by any sound from without. Now, if he practices "cessation" only, then his mind will be sunk in self-complacency and he will be slothful; he will not delight in performing good acts but will keep himself far away from the exercise of great compassion. It is, therefore, necessary to practice "clear observation" as well.<br />
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The Practice of Clear Observation<br />
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He who practices "clear observation" should observe that all conditioned phenomena in the world are un-stationary and are subject to instantaneous transformation and destruction; that all activities of the mind arise and are extinguished from moment to moment; and that, therefore, all of these induce suffering. He should observe that all that had been conceived in the past was as hazy as a dream, that all that is being conceived in the present is like a flash of lightning, and that all that will be conceived in the future will be like clouds that rise up suddenly. He should also observe that the physical existences of all living beings in the world are impure and that among these various filthy things there is not a single one that can be sought after with joy. He should reflect in the following way: all living beings, from the beginning-less beginning, because they are permeated by ignorance, have allowed their mind to remain in samsára; they have already suffered all the great miseries of the body and mind, they are at present under incalculable pressure and constraint, and their sufferings in the future will likewise be limitless. These sufferings are difficult to forsake, difficult to shake off, and yet these beings are unaware that they are in such a state; for this, they are greatly to be pitied. After reflecting in this way, he should pluck up his courage and make a great vow to this effect: may my mind be free from discriminations so that I may practice all of the various meritorious acts everywhere in the ten directions; may I, to the end of the future, by applying limitless expedient means, help all suffering sentient beings so that they may obtain the bliss of nirvana, the ultimate goal. Having made such a vow, he must, in accordance with his capacity and without faltering, practice every kind of good at all times and all places and not be slothful in his mind. Except when he sits in concentration in the practice of "cessation," he should at all times reflect upon what should be done and what should not be done. Whether walking, standing, sitting, lying, or rising, he should practice both "cessation" and "clear observation" side by side. That is to say, he is to meditate upon the fact that things are unborn in their essential nature; but at the same time he is to meditate upon the fact that good and evil karma, produced by the combination of the primary cause and the coordinating causes, and the retributions of karma in terms of pleasure, pain, etc., are neither lost nor destroyed. Though he is to meditate on the retribution of good and evil karma produced by the primary and coordinating causes [i.e., he is to practice "clear observation"], he is also to meditate on the fact that the essential nature of things is unobtainable by intellectual analysis.<br />
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The practice of "cessation" will enable ordinary men to cure themselves of their attachments to the world, and will enable the followers of the Hinayana to forsake their views, which derive from cowardice. The practice of "clear observation" will cure the followers of the Hinayana of the fault of having narrow and inferior minds, which bring forth no great compassion, and will free ordinary men from their failure to cultivate the capacity for goodness. For these reasons, both "cessation" and "clear observation" are complementary and inseparable. If the two are not practiced together, then one cannot enter the path to enlightenment. Next, suppose there is a man who learns this teaching for the first time and wishes to seek the correct faith but lacks courage and strength. Because he lives in this world of suffering, he fears that he will not always be able to meet the Buddhas and honor them personally, and that, faith being difficult to perfect, he will be inclined to fall back. He should know that the Tathágatas have an excellent expedient means by which they can protect his faith: that is, through the strength of wholehearted meditation on the Buddha, he will in fulfillment of his wishes be able to be born in the Buddha-land beyond, to see the Buddha always, and to be forever separated from the evil states of existence. It is as the sutra says: "If a man meditates wholly on Amitabha Buddha in the world of the Western Paradise and wishes to be born in that world, directing all the goodness he has cultivated toward that goal, then he will be born there." Because he will see the Buddha at all times, he will never fall back. If he meditates on the Dharmakaya, the Suchness of the Buddha, and with diligence keeps practicing the meditation; he will be able to be born there in the end because he abides in the correct samádhi.<br />
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PART 5<br />
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Encouragement of Practice and the Benefits Thereof<br />
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As has already been explained in the preceding sections, the Mahayana is the secret treasury of the Buddhas. Should there be a man who wishes to obtain correct faith in the profound Realm of the Tathágata and to enter the path of Mahayana, putting far away from himself any slandering of the teaching of Buddha, he should lay hold of this treatise, deliberate on it, and practice it; in the end he will be able to reach the unsurpassed enlightenment. If a man, after having heard this teaching, does not feel any fear or weakness, it should be known that such a man is certain to carry on the lineage of the Buddha and to receive the prediction of the Buddha that he will obtain enlightenment. Even if a man were able to reform all living beings throughout all the systems in the universe and to induce them to practice the ten precepts, he still would not be superior to a man who reflects correctly upon this teaching even for the time spent on a single meal, for the excellent qualities which the latter is able to obtain are unspeakably superior to those which the former may obtain. If a man takes hold of this treatise and reflects on and practices the teachings given in it only for one day and one night, the excellent qualities he will gain will be boundless and indescribable. Even if all the Buddhas of the ten directions were to praise these excellent qualities for incalculably long periods of time, they could never reach the end of their praise, for the excellent qualities of the Reality (dharmata) are infinite and the excellent qualities gained by this man will accordingly be boundless. If, however, there is a man who slanders and does not believe in this treatise, for an incalculable number of aeons he will undergo immense suffering for his fault. Therefore all people should reverently believe in it and not slander it, for slander and lack of faith will gravely injure one as well as others and will lead to the destruction of the lineage of the Three Treasures. Through this teaching all Tathágatas have gained nirvana, and through the practice of it all Bodhisattvas have obtained Buddha-wisdom. It should be known that it was by means of this teaching that the Bodhisattvas in the past were able to perfect their pure faith; that it is by means of this teaching that the Bodhisattvas of the present are perfecting their pure faith; and that it is by means of this teaching that the Bodhisattvas of the future will perfect their pure faith. Therefore men should diligently study and practice it.<br />
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Profound and comprehensive are the great principles of the Buddha, which I have now summarized as faithfully as possible. May whatever excellent qualities I have gained from this endeavor in accordance with Reality be extended for the benefit of all beings!Unknownnoreply@blogger.com0