Tuesday, November 4, 2014

The Eight Great Awakenings Sutra

(Taisho Tripitaka 0779)

Translated by Shramana Ngorn Sai Goe of the Latter Horn Dynasty

Translated from Chinese into English by Buddhist Text Translation Society 
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Buddhist Disciples! At all times, day and night, sincerely recite and bear in mind these eight truths that cause great people to awaken.

The First Awakening: The world is impermanent. 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.

The Second Awakening: Too much desire brings pain. 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.

The Third Awakening: Our minds are never satisfied or content with just enough. 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.

The Fourth Awakening: Idleness and self-indulgence are the downfall of people. 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.

The Fifth Awakening: Stupidity and ignorance are the cause of death and rebirth. 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.

The Sixth Awakening: Suffering in poverty breeds deep resentment. 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.

The Seventh Awakening: The five desires are a source of offenses and grief. 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.

The Eighth Awakening: Like a blazing inferno, birth and death are plagued with suffering and affliction. 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.

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.

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.

Friday, March 7, 2014

Medicine Master Buddha Sutra

(The full name:)
Sutra of the Merit and Virtue of the Past Vows of Medicine Master Vaidurya Light Tathagata

(Tripitaka No. 450)

Translated during Torng Dynasty by Tripitaka Master Yiun-Tzorng
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Thus I have heard. At one time the Bhagavan was travelling through various lands to teach living beings. He arrived at Vaisali ["City of Extensive Adornments"] 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.

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."

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."

Manjusri said, "Please do speak. We are glad to listen."

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.

"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.'

"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.'

"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.'

"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 Pratyekabuddha to abide in the Great Vehicle.'

"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.'

"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.'

"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.'

"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.'

"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.'

"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.'

"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.'

"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.'

"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 Bodhisattva Way.

"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 Bodhisattva Way and about the merit, virtue, and adornments of his Buddhaland, I could not finish.

"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.

"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."

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.

"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. Gradually, 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!

"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.

"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.

"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.

"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.

"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.

"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.

"Moreover, Manjusri, there may be those among the fourfold assembly 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.

"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.

"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."

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


Namo Bhagavate bhaisajya guru vaidurya prabha rajaya
Tathagataya
Arhate
samyaksambuddhaya
tadyatha
Om bhaisajye bhaisajye bhaisajya samudgate Svaha


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.

"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.

"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."

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.

"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.

"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."

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.

"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.

"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.

"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.

"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.

"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.

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?

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.

"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."

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.

"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.

"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!"

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.

"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.

"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."

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?"

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.

"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.

"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.

"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.

Then Ananda asked the Bodhisattva who Rescues and Liberates, "Good man, how can a life that has come to an end be prolonged?"

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.

Ananda asked, "What are the nine kinds of untimely death?"

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.

"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.

"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.

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.

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.

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.

Then Ananda said to the Buddha, "World Honored One, what should we call this teaching? How should we uphold it?"

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.

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.

(End of translation)
(Translated into English by B.T.T.S.)

Thursday, February 27, 2014

The Sutra On Praise Of The Pure Land and Protection By Shakyamuni Buddha

Translated on Imperial order in Chinese by Tripitaka Master Hsuan-Tsang of Great T'ang Dynasty
Translated from Chinese by Hisao Inagaki

[1] Thus have I heard:
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.

[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.

[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.'

"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.'

"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.

"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.'
"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.'

"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.'

"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 Pure Land, 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.'

"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.'

"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.'

"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 Land of Utmost Bliss.

[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 Pure Land 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.'

"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 Pure Land 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.'

"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.'

[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.'

"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.

"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.

"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.

[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.

[7] "Again, Shariputra, there are in the southern direction Buddhas as numerous as the sands of the Ganges, 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.

[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.

[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.

[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.

[11] "Again, Shariputra, there are in the zenith Buddhas as numerous as the sands of the Ganges, 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.

[12] "Again, Shariputra, there are in the south-eastern direction Buddhas as numerous as the sands of the Ganges, 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.

[13] "Again, Shariputra, there are in the south-western direction Buddhas as numerous as the sands of the Ganges, 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.

[14] "Again, Shariputra, there are in the north-western direction Buddhas as numerous as the sands of the Ganges, 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.

[15] "Again, Shariputra, there are in the north-eastern direction Buddhas as numerous as the sands of the Ganges, 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.

[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.'

"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.

"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 Ganges, 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.

[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.'

"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 Pure Land. 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."


[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.

Tuesday, February 25, 2014

The Discourse on The Ten Meritorious Deeds

(The Buddhabhasita Dasabhadra Karmamarga Sutra)

 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 :

“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 ?”

“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.”

“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.

“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.”

 “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.”

 “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.”

 “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).”

“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.”

 “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.”

 “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.”

 “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).”

 “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.

 “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 (Maras) or heretics can spoil his work.”

 “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.”

 “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.”

 “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.”

 “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.”

 “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.”

 “The Buddha further spoke to the Dragon king on that occasion as follows :

“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.”

 “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).”

 “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.”

 “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.”

 “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.”

 “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.”

 “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.”

 “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.”

“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).”

 “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.”

 “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 (Maras) 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.”


“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.”

 “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.

 ‘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.”

“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.”

 “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.”

 “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.”

 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.