(The full title is:)
Great, Upright and Broad Tathagata's Unimaginable State Sutra
Or
Maha-Vaipulya Tathagata's Unimaginable State Sutra
(Dai Forng Gworng Yiu Loy Bud See Yee Ging Gai Ging)
(Tripitaka No. 301)
Translated during the Tang Dynasty by Kustana Tripitaka Master Siksananda
Thus I have heard. At one time the Buddha achieved Samyak-Sambodhi (Correct Peerless Enlightenment) under the Bodhi-tree in Magadha state. The Bodhi-tree's name is Ahsipah, its root was deep in the soil, its trunk was tall, straight and had no knot, like a sandalwood column. Whenever birds approach, they had to fly back because they could not fly over the tree. The tree's skin was fine and glossy, with various interlaced colors, just like damasks. The tree was branchy and the crown of it was bushy and green.
Around the tree, there were many beautiful and lovely flowers blooming and emanating fragrance. They were much more beautiful than all other flowers except the Kovidars and Parijatas.
Around the tree, there were also many shorter trees. This Bodhi-tree, the king of trees, was splendid and handsome. It was like the Sumeru Mountain, which is the king of all mountains. It was so tall that even the people beyond 1 Yojana could see it. Its fragrance flows all around and its halo shines all around. People who saw it far away at night would suspect that it is a group of huge fires. The area under the tree was majestic, beautiful, spacious, and flat, like the happy garden, with luxuriant fragrant grass. It was like the neck of the peacock king, beautiful and fragrant, people do not tire of watching it.
At such a place, the Tathagata sat rightly and divinely, with many beings around him, just like a moon surrounded by stars.
At that time, coming from other directions, there were Buddhas as many as the atoms of ten Buddha-Worlds. In order to make the Bodhi-manda(site of enlightenment) of Vairocana more sublime, those Buddhas appeared as Bodhisattvas and joined the congregation. The names of their leaders are: Avalokitesvara(Contemplator of the World's Sounds) Bodhisattva, Manjusri Bodhisattva, Ksitigarbha(Earth Store) Bodhisattva, Akasagarbha(Space Store) Bodhisattva, Vajragarbha Bodhisattva, Vimalakirti Bodhisattva, Virtuous mighty light Bodhisattva, Extinguish all eclipses Bodhisattva, Ratna-Pani(Treasure Hand) Bodhisattva, Mahamati(Great Wisdom) Bodhisattva, Samantabhadra(Universal Goodness) Bodhisattva, and so on.
Moreover, hundred billions of Bodhisattvas appeared as Sravakas and came to join the congregation. The names of their leaders are: Shariputra, Maha-Maudgalyayana, Subhuti, Rahula, Ajnata-Kaundinya, Maha-Kasyapa, Upali, Aniruddha, Revata, Ananda, Devadatta, Upandanda, and so on. All of them had practiced the Six-Paramitas for a long time, and had already been very close to the Bodhi of Buddhas. In order to enlighten living beings, they appeared as Sravakas in this defiled world.
There were also innumerable Bhikshunis headed by Maha-Prajapati. All of them had already accomplished the meritorious virtues of great and wise men, in order to soothe the inferior living beings, they appeared as women.
There were also innumerable Sakra Devanam Indras, Brahmas, guardian gods, Devas, dragons, Yaksas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, human and nonhuman beings. They were all great Bodhisattvas, none of them was mundane person.
At that time, the Bhagavan(World Honored One), who was sitting under the Bodhi-tree, was sublime, pure, refined and wonderful, like the Wish-fulfilling pearl under the Citta tree. With the immovable Correct-Mindfulness, he was like the Sumeru Mountain. In order to make all Bodhisattvas and living beings understand the mighty and holy power of Buddhas' profound and secret Dhyana(Zen)s, he entered a Samadhi named Tathagata's Unimaginable State. Suddenly, each mark of the 32 marks of the Bhagavan revealed infinite Buddha-Worlds and Buddhas of the ten directions, just like a bright mirror reflecting various colors. Moreover, each mark of the 80 minor marks of the Bhagavan revealed his previous Bodhisattva-practices. From the Radiance king to the final incarnation at the place of Dipamkara(Burning Lamp) Buddha, all the difficult and arduous practices, the history that he completely donated all his heads, eyes, bodies, skins, fleshes, arms, legs, wives, servants, and the kingships, palaces, and so on.
This Samadhi has the great mighty power, all Buddhas are always in this Samadhi when they are eating, walking, teaching Dharmas, and even in Nirvana. Why? Because all Buddhas rely on this Samadhi to achieve boundless great mighty sacrosanct power, as far as to realize-and-prove(pravista) the vacuum nature of all dharmas, so they can manifest various unrestricted things at all Buddha-Worlds of the ten directions. For example, a person visualizes various fantastic things in his dream, but when he wakes up, all those things disappear. Likewise, for the mundane persons, because of the dreams of ignorance, they mistakenly think that all things are entities; meanwhile, all Buddhas are awakened and do not cling to anything, thus they can freely show infinite Buddha-Activities(Buddha-karya) within one infinitesimal thought, to profit all living beings and make them succeed, to help them comprehend innumerable abstruse and wonderful Liberation-Gates.
At that time, Virtue Store Bodhisattva, who had not yet achieved the perfection of Bodhi-Practices, asked Samantabhadra Bodhisattva: "What is the name of the Samadhi that the Tathagata entered into just now? How can he freely show various Buddha-Activities in all the worlds of the ten directions to rescue living beings?"
Then Samantabhadra Bodhisattva spoke to Virtue Store Bodhisattva: "Listen carefully and I'll tell you." At that time, all Bodhisattvas looked at them intently and reverently, and glorified together with one voice: "What an excellent question! How profound, delicate and wonderful! Arya(sage) Samantabhadra, who knows everything, is going to preach now." Instantly, the earth shook in six different ways, heaven rained down exquisite flowers, all living beings suffering from afflictions and distresses were relieved for a while.
Sunday, August 17, 2008
Tuesday, August 12, 2008
A Spiritual Goal For This Lifetime
by Professor Li Ping-Nan
Master Chin Kung’s Dharma Teacher
--------------------------------------------
Professor Li Ping-Nan was Master Chin Kung’s Dharma Teacher. Professor Lee’s Dharma teacher was Patriarch Yin Guang.
The following article was adapted from a small book by Professor Lee titled “A Buddhist Goal that Can Be Achieved in One’s Present Life”. In this book, Professor Lee describes some of the characteristics of the Pure Land and explains how Pure Land practitioners can use the technique of Buddha recitation to achieve rebirth there.
Two important sections of this article are titled “Morning and Evening Devotions” and “The Ten Recitation Method”. These two sections explain exactly how you can practice Buddha recitation every day, at home.
--------------------------------------------
Life is difficult most of the time.
Who can avoid sickness, aging and weakness, separation from loved ones, deaths of friends and family members, loss of wealth, and hate and mistreatment from others?
The poor seek wealth, the childless want to have children, the unemployed want to find work, and on and on.
How many of these wishes can come true? Is there any way to solve these unfortunate problems?
Life is full of calamities.
Many people die in hurricanes, earthquakes, floods, and fires. Many others starve due to drought or too much rain. Unexpected death is facing us every year. In a nuclear or biological war, the human race could be eliminated. Is there any way to avoid these disasters?
The revolving wheel of birth and death is painful.
And death is not the end. A living body can die, but its consciousness never dies. Upon the death of the body, consciousness leaves the body and goes to one of the six paths: heaven, the human world, the asura world, the animal world, the hungry ghost world, or hell. Heaven and the human world are the better places of these six, but the cycle of birth and death is unavoidable. Everybody has to go through the birth-and-death cycle on one of the six paths. Imagine how terrible it must be in the animal world, and how painful it must be in hell! The birth-and-death cycle through the six paths is known as the “six-path revolving wheel of Birth-and-Death”. Is there any way to escape this revolving wheel of Birth-and-Death and secure a peaceful, happy eternal life?
Overcoming Life’s Difficulties and Escaping From the Cycle of Birth and Death
Eliminate life’s difficulties and divert calamities.
Whether we have a fortunate life or an unfortunate life is determined by our own mind and our own behavior. It is a system of cause and effect.
Causes and effects involve three time periods: the past, the present, and the future. A difficult life and the occurrence of disasters are results of previous evil thoughts or bad behavior. But can divert and avoid unfortunate events by reciting Buddha’s name. The Sutras tell us that serious offenses and crimes committed aeons ago can be eliminated by sincerely reciting Buddha’s name.
The Sutras also say that there is a limitless number of Buddhas in the universe who protect those who recite, “Amitabha Buddha”. Buddha possesses infinite virtue, supreme wisdom, and boundless might. If you have Buddha’s blessing, no disaster can befall you.
Master Chin Kung’s Dharma Teacher
--------------------------------------------
Professor Li Ping-Nan was Master Chin Kung’s Dharma Teacher. Professor Lee’s Dharma teacher was Patriarch Yin Guang.
The following article was adapted from a small book by Professor Lee titled “A Buddhist Goal that Can Be Achieved in One’s Present Life”. In this book, Professor Lee describes some of the characteristics of the Pure Land and explains how Pure Land practitioners can use the technique of Buddha recitation to achieve rebirth there.
Two important sections of this article are titled “Morning and Evening Devotions” and “The Ten Recitation Method”. These two sections explain exactly how you can practice Buddha recitation every day, at home.
--------------------------------------------
Life is difficult most of the time.
Who can avoid sickness, aging and weakness, separation from loved ones, deaths of friends and family members, loss of wealth, and hate and mistreatment from others?
The poor seek wealth, the childless want to have children, the unemployed want to find work, and on and on.
How many of these wishes can come true? Is there any way to solve these unfortunate problems?
Life is full of calamities.
Many people die in hurricanes, earthquakes, floods, and fires. Many others starve due to drought or too much rain. Unexpected death is facing us every year. In a nuclear or biological war, the human race could be eliminated. Is there any way to avoid these disasters?
The revolving wheel of birth and death is painful.
And death is not the end. A living body can die, but its consciousness never dies. Upon the death of the body, consciousness leaves the body and goes to one of the six paths: heaven, the human world, the asura world, the animal world, the hungry ghost world, or hell. Heaven and the human world are the better places of these six, but the cycle of birth and death is unavoidable. Everybody has to go through the birth-and-death cycle on one of the six paths. Imagine how terrible it must be in the animal world, and how painful it must be in hell! The birth-and-death cycle through the six paths is known as the “six-path revolving wheel of Birth-and-Death”. Is there any way to escape this revolving wheel of Birth-and-Death and secure a peaceful, happy eternal life?
Overcoming Life’s Difficulties and Escaping From the Cycle of Birth and Death
Eliminate life’s difficulties and divert calamities.
Whether we have a fortunate life or an unfortunate life is determined by our own mind and our own behavior. It is a system of cause and effect.
Causes and effects involve three time periods: the past, the present, and the future. A difficult life and the occurrence of disasters are results of previous evil thoughts or bad behavior. But can divert and avoid unfortunate events by reciting Buddha’s name. The Sutras tell us that serious offenses and crimes committed aeons ago can be eliminated by sincerely reciting Buddha’s name.
The Sutras also say that there is a limitless number of Buddhas in the universe who protect those who recite, “Amitabha Buddha”. Buddha possesses infinite virtue, supreme wisdom, and boundless might. If you have Buddha’s blessing, no disaster can befall you.
Monday, August 11, 2008
Words of Wisdom - Venerable Master Chin Kung
1. Buddhism is an education, not a religion. We do not worship the Buddha, we respect him as a teacher. His teachings enable us to leave suffering and attain happiness.
2. "Buddha" means enlightenment /understanding. Complete understanding is when one realizes the truth about life and the universe. It is when one is apart from all delusions.
3. Cultivation is not something unusual, it is part of our everyday life. Whenever we recognize and correct our faults, we are cultivating.
4. To keep our mind pure and at peace is like keeping a pond clean and undisturbed. When the water is clear and still, it can reflect the sky, sun and trees just as they are, without distortion. When we are polluted by greed, hatred, ignorance and disturbed by discriminations and attachments, we distort our picture of reality and fail to see things as they are. Wrong perceptions of reality can prevent us from enjoying a clear and happy life.
5. What is purity? Purity is apart from defilement. Defilement is the greed, hatred, and stupidity present in our minds. Cultivation is cleansing these impurities from out hearts.
6. The Buddha's teachings should be introduced as an education, not a religion. Using spiritual penetrations and psychic abilities to attract people to believe in Buddhism is not the proper teachings and only serve to mislead others.
7. We should not be afraid to see our faults and mistakes because only then can be corrected. People who fail to see their own mistakes will not be able to change for the better.
8. A student of the Buddha does not just read Buddhist text, he/she studies them to reach a deeper understanding of life and the universe and puts the teachings into practice in everyday life.
9. In putting the teachings into practice, the first thing we should cultivate is the Pure Heart. The Pure Heart is a mind without discrimination or attachments. We must also develop proper understanding by listening to explanations of the Buddha's Teachings.
10. We should treat all people with respect and sincerity. We must be responsible for our actions and careful when handling other's properties. Be conservative with speech and actions to avoid harming others.
The Welfare of the Senior Citizens – A Concept for the Establishment of Garden Villas for the Elderly
Speech by Venerable Master Chin Kung
July 2007
----------------------------------
I left Taiwan in the 1970s, and have been traveling to various countries and regions to teach Buddhist principles based on what is taught in the Sutras. In each place I visited, I was most concerned with two things: First, the welfare of the elderly; and secondly, the rate of juvenile delinquency.
Why am I so concerned about the welfare of the elderly? The average age of the population is increasing and it is a world problem. How to take care of the livelihood of the senior citizens in a country is a major concern of most governments. To rear our children in the hope that they will look after us is wishful thinking and is not practical. Most of the members of our younger generation either failed to extend filial piety to their own parents or they lack the ability to take care of them. The home for the elderly seems to be the only solution in this situation.
When we examine the social structure of society in different countries, facilities for the elderly are hard to find. It is true that such facilities are found in some countries like the USA and Australia, especially in Australia. The Government there does look after their senior citizens. Yet, whether it was facilities provided by the Government or by private entities, the focus is on materialistic support and not support for their spiritual aspirations. The personnel involved look after the inmates like what is expected from mechanical devices. True love and compassion are seldom shown. The elderly would soon feel depressed, and abandoned. They live in solitude and would simply wait for their demise.
In such circumstances, we recently learnt from the Flower Adornment Sutra (also known as Avatamsaka Sutra). “The Four Immeasurable Compassions” concept has given us the inspiration that we have a duty to look after the aged. It is hoped that we should pull our resources together to help our senior citizens. Our senior citizens have made tremendous contribution to the society during their live time. They should have the opportunity to enjoy life in their final years. This is a way to build a selfless cordial society.
A few points for consideration:
1. Facilities and services similar to what is found in 5-star hotels should be made available. The accommodation provided should be comfortable in scenic areas. Single rooms complete with maid service should be made available. We could consider a fund raising exercise for donation or investment on a per room basis. Rooms not in use could be leased out. These could be made available to the guests of the inmates, or students who may need to make use of such facilities for study during their vacation.
July 2007
----------------------------------
I left Taiwan in the 1970s, and have been traveling to various countries and regions to teach Buddhist principles based on what is taught in the Sutras. In each place I visited, I was most concerned with two things: First, the welfare of the elderly; and secondly, the rate of juvenile delinquency.
Why am I so concerned about the welfare of the elderly? The average age of the population is increasing and it is a world problem. How to take care of the livelihood of the senior citizens in a country is a major concern of most governments. To rear our children in the hope that they will look after us is wishful thinking and is not practical. Most of the members of our younger generation either failed to extend filial piety to their own parents or they lack the ability to take care of them. The home for the elderly seems to be the only solution in this situation.
When we examine the social structure of society in different countries, facilities for the elderly are hard to find. It is true that such facilities are found in some countries like the USA and Australia, especially in Australia. The Government there does look after their senior citizens. Yet, whether it was facilities provided by the Government or by private entities, the focus is on materialistic support and not support for their spiritual aspirations. The personnel involved look after the inmates like what is expected from mechanical devices. True love and compassion are seldom shown. The elderly would soon feel depressed, and abandoned. They live in solitude and would simply wait for their demise.
In such circumstances, we recently learnt from the Flower Adornment Sutra (also known as Avatamsaka Sutra). “The Four Immeasurable Compassions” concept has given us the inspiration that we have a duty to look after the aged. It is hoped that we should pull our resources together to help our senior citizens. Our senior citizens have made tremendous contribution to the society during their live time. They should have the opportunity to enjoy life in their final years. This is a way to build a selfless cordial society.
A few points for consideration:
1. Facilities and services similar to what is found in 5-star hotels should be made available. The accommodation provided should be comfortable in scenic areas. Single rooms complete with maid service should be made available. We could consider a fund raising exercise for donation or investment on a per room basis. Rooms not in use could be leased out. These could be made available to the guests of the inmates, or students who may need to make use of such facilities for study during their vacation.
Saturday, August 9, 2008
The Sutra in Forty-two Sections Spoken by the Buddha (Section 38 to 42)
Lectures by the Venerable Master Hsuan Hua,
Given at Gold Mountain Monastery,
San Francisco, California, in 1974
The Sutra in Forty-two Sections Spoken by the Buddha
Section 38 to 42
-----------------------------------------------------------------------
Section 38
Birth Leads to Death
The Buddha asked a Shramana, how long is the human life span? "He replied, few days. "The Buddha said, you have not yet understood the Way."
He asked another Shramana, how long is the human life span? "The reply was, the space of a meal. "The Buddha said, you have not yet understood the Way."
He asked another Shramana, how long is the human life span? "He replied, the length of a single breath. "The Buddha said, excellent. You have understood the Way."
The Buddha asked a Shramana, how long is the human life span? "The Buddha asked this question deliberately. It wasn’t that the Buddha didn’t know the answer himself and had to ask the Shramana to find out. The Buddha asked because he knew that people don’t know the length of the human life span. So he asked a Shramana, how long is a human being life? How much time does a human life last? " He replied, few days. "The first Shramana said, probably after a few days we will die. Life is not very long. " The Buddha said, you have not yet understood the Way. You still don understand. "
He asked another Shramana, how long is the human life span? "The reply was, he space of a meal. "The Shramana answered, n the time it takes to eat a single meal, a person life is over. " The Buddha said, you have not yet understood the Way. "He, too, didn understand.
He asked another Shramana, how long is the human life span? "He replied, he length of a single breath. The life span of a human being lasts for one breath. "The Buddha said, excellent. You have understood the Way." The Shramana who gave this answer understood the Way.
In India there was once a king who believed in adherents of non-Buddhist religions that cultivated many kinds of ascetic practices. Some followed the precepts of cows and some the precepts of dogs; some smeared ashes on their bodies; and some slept on beds of nails. They cultivated all sorts of ascetic practices, such as those undertaken by yogis. Meanwhile, the Bhikshus who cultivated the Buddhadharma had it comparatively easy, because they didn cultivate those kinds of ascetic practices. Now, the king of that country said to the Buddha disciples, believe that although these non-Buddhists cultivate all kinds of ascetic practices, they still cannot stop their thoughts of sexual desire. How much less are you Bhikshus, who are so casual, able to stop your afflictions and your thoughts of sexual desire. You surely cannot put a stop to them. "
One of the Dharma Masters answered the king this way, take a man from jail who has been sentenced to execution and say to him, take this bowl of oil and carry it in your hands as you walk down the street. If you spill a single drop of the oil, I’ll have you executed. If you don’t spill a single drop, I’ll release you when you return. ' Then, send some beautiful women musicians out on the street to sing and play their instruments where the sentenced man is walking with his bowl of oil. If he should spill any oil, of course you’ll execute him. If he comes back without spilling a single drop, ask him what he seen on the road, and see what he says! "
Given at Gold Mountain Monastery,
San Francisco, California, in 1974
The Sutra in Forty-two Sections Spoken by the Buddha
Section 38 to 42
-----------------------------------------------------------------------
Section 38
Birth Leads to Death
The Buddha asked a Shramana, how long is the human life span? "He replied, few days. "The Buddha said, you have not yet understood the Way."
He asked another Shramana, how long is the human life span? "The reply was, the space of a meal. "The Buddha said, you have not yet understood the Way."
He asked another Shramana, how long is the human life span? "He replied, the length of a single breath. "The Buddha said, excellent. You have understood the Way."
The Buddha asked a Shramana, how long is the human life span? "The Buddha asked this question deliberately. It wasn’t that the Buddha didn’t know the answer himself and had to ask the Shramana to find out. The Buddha asked because he knew that people don’t know the length of the human life span. So he asked a Shramana, how long is a human being life? How much time does a human life last? " He replied, few days. "The first Shramana said, probably after a few days we will die. Life is not very long. " The Buddha said, you have not yet understood the Way. You still don understand. "
He asked another Shramana, how long is the human life span? "The reply was, he space of a meal. "The Shramana answered, n the time it takes to eat a single meal, a person life is over. " The Buddha said, you have not yet understood the Way. "He, too, didn understand.
He asked another Shramana, how long is the human life span? "He replied, he length of a single breath. The life span of a human being lasts for one breath. "The Buddha said, excellent. You have understood the Way." The Shramana who gave this answer understood the Way.
In India there was once a king who believed in adherents of non-Buddhist religions that cultivated many kinds of ascetic practices. Some followed the precepts of cows and some the precepts of dogs; some smeared ashes on their bodies; and some slept on beds of nails. They cultivated all sorts of ascetic practices, such as those undertaken by yogis. Meanwhile, the Bhikshus who cultivated the Buddhadharma had it comparatively easy, because they didn cultivate those kinds of ascetic practices. Now, the king of that country said to the Buddha disciples, believe that although these non-Buddhists cultivate all kinds of ascetic practices, they still cannot stop their thoughts of sexual desire. How much less are you Bhikshus, who are so casual, able to stop your afflictions and your thoughts of sexual desire. You surely cannot put a stop to them. "
One of the Dharma Masters answered the king this way, take a man from jail who has been sentenced to execution and say to him, take this bowl of oil and carry it in your hands as you walk down the street. If you spill a single drop of the oil, I’ll have you executed. If you don’t spill a single drop, I’ll release you when you return. ' Then, send some beautiful women musicians out on the street to sing and play their instruments where the sentenced man is walking with his bowl of oil. If he should spill any oil, of course you’ll execute him. If he comes back without spilling a single drop, ask him what he seen on the road, and see what he says! "
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