tag:blogger.com,1999:blog-55478113247856396832023-11-16T04:09:16.286-08:00Buddhist Sutra, Vinaya and Abidharma (Xian Zhong)ven. Xian Zhong Bloghttp://www.blogger.com/profile/08213483685765200063noreply@blogger.comBlogger12125tag:blogger.com,1999:blog-5547811324785639683.post-6703887390799598852013-02-21T12:33:00.003-08:002013-02-21T12:33:41.620-08:00Live well leads to dying well<div class="separator" style="clear: both; text-align: center;">
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<h3 class="post-title entry-title" itemprop="name" style="text-align: justify;">
<span style="font-family: Times,"Times New Roman",serif;"><br /></span></h3>
<div class="post-header" style="text-align: justify;">
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<div style="text-align: justify;">
<span style="color: #660000;"><span style="font-size: large;"><span style="font-family: Times,"Times New Roman",serif;"><span><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span">Is
there any validity to the statement that a majority of us do not know
how to live a full and productive life and therefore are afraid to die?
Can this be the reason why we do not know how to die well? It is very
crucial to reflect on these aspects of life. According to the Buddhist
insight teachings, in order to die well we must also live well and only
then can dying well be accomplished. That is essentially the Buddhist
approach which is to conduct oneself with utmost proper and ethical
mannerism. In Buddhist terminology, the intermediate stages are referred
to as the Bardo stages. It begins with the first intermediate stage
called the Bardo of this life, which emphasizes the importance of living
well. By living well in one’s life can the intermediate state of death
become meaningful and beneficial. To transform or end the fear of death,
one must come into contact with death directly as opposed to denying
it. One must connect through genuine reflection with a calm and clear
mind and not just with images of death that our thoughts have created on
the mere basis of hearsay and pre-conceived notions. One must actually
see or feel that state on a profound and visceral level. The basic fear
surrounding death stems from our thoughts that create projections,
ideas, or conclusions about death and the process of dying. However,
most of these thoughts, projections, and ideas are not truly based on
valid reasoning or a logical and calm mind. Rather, they are basically
derived from rumors and popular anecdotal accounts. </span></span></span></span></span></span></span></span></span></span></div>
<div style="text-align: justify;">
<span style="color: #660000;"><span style="font-size: large;"><span style="font-family: Times,"Times New Roman",serif;"><span><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><br />The Buddhist perspective concerning death is that it does not
translate to total annihilation or coming to an end, but rather it is
the start of a new beginning. It is a process of transition, which
incorporates an aspect of an ending of one’s life and the start of
another. Change cannot transpire without something expiring. Ending
something is not necessarily negative. It is simply a change in which
it is neither positive nor negative but a mere reality and inherent part
of life. Birth essentially comes into contact with death. Every moment
naturally comes to an end. This is an indisputable fact that we all
experience. It is not just a theory nor is it based on a religious
principle, but rather a fact that we all experience in our everyday
lives. When the time comes, we will all encounter death. At that stage,
it is critical to just allow it to occur naturally without consciously
attempting to impede the process. It is a futile effort in our endeavor
to prolong a life that is destined to progress from one stage to the
next. We should accept the fact that death is basically just a part of
life. Every moment has a beginning and an end and the latter merely
leads to a new beginning. In other words, an end translates to a new
beginning akin to the end of a seed resulting in a sprout, the
transformation of a sprout to a flower, and the metamorphosis of a
flower into a fruit. In essence, this is a pattern that perpetuates in a
continuous cycle. To fully experience the concept of death in its
truest form, a transitional phase must occur in every aspects of your
life including your everyday thoughts, ideas, emotions, relationships,
and even your joy. Simply stated, one cannot experience death without
acknowledging its presence and natural occurrence in your everyday life.
As such, the Buddhist point of perspective in regards to death is not
an arcane and enigmatic subject that is associated with the arrival of
the end, but rather that death is a transition that occurs in our
everyday life.</span></span></span></span></span></span></span></span></span></span></div>
<div style="text-align: justify;">
<span style="color: #660000;"><span style="font-size: large;"><span style="font-family: Times,"Times New Roman",serif;"><span><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"> </span></span></span></span></span></span></span><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"> </span></span></span></span></span></span></span></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="color: #660000;"><span style="font-size: large;"><span style="font-family: Times,"Times New Roman",serif;"><span><span><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span">The
ending to a moment can be considered as a renewal and only in death can
new things come into existence. Therefore, dying every day leads to
renewal signifying the onset of a new beginning and hence a rebirth.
Without the two, the world would be stagnant similar to observing a
standing and lifeless artwork for a lengthy period of time. It would be
just like that but much longer relatively speaking. It doesn’t change at
all.<span> </span>To reside in such a world can be a very dreadful
existence. In that sense, it is wonderful and a blessing in life to have
refreshing momentary changes or what Buddhism refers to as the concept
of impermanence. It is refreshing and not stagnant; it has a sense of
fresh air that we breathe in every moment. Every moment brings new life
and new changes.<span> </span>In essence, this perpetual continuity of moments is what we refer to as life.</span></span></span></span></span></span></span></span></span></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="color: #660000;"><span style="font-size: large;"><span style="font-family: Times,"Times New Roman",serif;"><span><span><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span">Death
in general occurs on an everyday basis and at every moment according to
the Buddhist point of view. When your mind becomes more open, relaxed,
free, and willing to explore the nature of this momentary world with a
more profound and unbiased outlook plus a lack of any pre-conceived
notion, then you are mentally prepared to end your fear of death. You
are no longer afraid of death as a result of your acknowledgement that
every minute is an ending and therefore a renewal.<span> </span>As
such, your mind is readily opened to change. You can expand your
capacious mind and be opened to the truth. The Buddhist point of view
enables one to know how to die well which is linked intimately with how
to live well.<span> </span>Just as important, how to live well is
connected with the notion of understanding the momentary nature of the
world. When one is able to see the momentary reality in this life, then
one has the ability to transform one’s perception of the fear of death.
The fear of death is basically a fear of change. The main and most
essential question here involves the process of living well.<span> </span>As
mentioned earlier, the Buddhist principle that living is a process of
continuity consists of a facet of identification. We conceptually
identify a multitude of everyday mundane and personal objects including
me, you and others. Furthermore, there is an inherent process of
labeling, imputing, and vast conceptualization. If you look closely at
the notion of continuity, then one can see that continuity is simply a
memory. What is really there is only a brief moment in time that
proceeds to the next moment, which in turn propagates to another moment
and so on.<span> </span>What we contemplate being there is merely
something perpetuating from one moment to another. In essence, that
continuity of thought is just simply a memory.</span></span></span></span></span></span></span></span></span></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<br /></div>
<div style="text-align: justify;">
<span style="color: #660000;"><span style="font-size: large;"><span style="font-family: Times,"Times New Roman",serif;"><span><span><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span">In
summary, we have ascertained that the process of dying well is
completely interconnected to the act of living well. Following are some
questions and contemplations which will help us to dwell on the concept
of living well. First contemplation is the definition of living or
simply what the definition of life is or your perception of this life.
Second contemplation is what your biggest challenges are for living
well.<span> </span>Final contemplation is what you would like to change
or stop and what you would like to continue in order to live and die
well. It is paramount that we all seek the principles and right
livelihoods to attain the goals</span></span></span></span></span></span></span><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"> of both living and dying well.</span></span></span></span></span></span></span><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span"><span class="Apple-style-span">
</span></span></span></span></span></span></span></span></span></div>
ven. Xian Zhong Bloghttp://www.blogger.com/profile/08213483685765200063noreply@blogger.comtag:blogger.com,1999:blog-5547811324785639683.post-33195588667339741682010-12-12T18:25:00.000-08:002010-12-12T18:25:43.580-08:00The Five Precepts<div style="color: #660000; text-align: justify;"> <span style="font-size: large;"><b> </b></span></div><div style="color: #660000; text-align: justify;"><span style="font-size: large;"><b><span style="font-family: Times New Roman;">FIRST PRECEPT</span></b></span></div><div style="color: #660000;"> </div><div style="color: #660000; text-align: justify;"><span style="font-family: Times New Roman; font-size: large;">Aware of the suffering caused by the destruction of live, I vow to cultivate compassion and learn ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking, and in my way of life.<b> </b></span></div><div style="color: #660000; text-align: justify;"><br />
</div><div style="color: #660000; text-align: justify;"> <blockquote> </blockquote></div><div style="color: #660000; text-align: justify;"> </div><div style="color: #660000; text-align: justify;"><span style="font-family: Times New Roman; font-size: large;"><b>SECOND PRECEPT</b> </span></div><div style="color: #660000; text-align: justify;"><span style="font-family: Times New Roman; font-size: large;">Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I vow to cultivate loving kindness and learn ways to work for the well-being of people, animals, plants, and minerals. I vow to practice generosity by sharing my time, energy, and material resources with those who are in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on Earth.</span></div><div style="color: #660000; text-align: justify;"><span style="font-family: Times New Roman; font-size: large;"><b> </b></span></div><div style="color: #660000; text-align: justify;"><span style="font-family: Times New Roman; font-size: large;"><b>THIRD PRECEPT</b></span> </div><div style="color: #660000; text-align: justify;"><span style="font-family: Times New Roman; font-size: large;">Aware of the suffering caused by sexual misconduct, I vow to cultivate responsibility and learn ways to protect the safety and integrity of individuals, couples, families, and society. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct.<b> </b></span></div><div style="color: #660000; text-align: justify;"><br />
</div><div style="color: #660000; text-align: justify;"> <blockquote> </blockquote></div><div style="color: #660000; text-align: justify;"> </div><div style="color: #660000; text-align: justify;"><span style="font-family: Times New Roman; font-size: large;"><b>FOURTH PRECEPT</b> </span></div><div style="color: #660000; text-align: justify;"><span style="font-family: Times New Roman; font-size: large;">Aware of the suffering caused by unmindful speech and the inability to listen to others, I vow to cultivate loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I vow to learn to speak truthfully, with words that inspire self-confidence, joy, and hope. I am determinde not to spread news that I no not know to be certain and not to criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I will make all afforts to reconcile and resolve all conflicts, however small.<b> </b></span></div><div style="color: #660000; text-align: justify;"><br />
</div><div style="color: #660000; text-align: justify;"> <blockquote> </blockquote></div><div style="color: #660000; text-align: justify;"> </div><div style="color: #660000; text-align: justify;"><span style="font-family: Times New Roman; font-size: large;"><b>FIFTH PRECEPT</b> </span></div><div style="color: #660000; text-align: justify;"><span style="font-family: Times New Roman; font-size: large;">Aware of the suffering caused by unmindful consumption, I vow to cultivate good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I vow to ingest only items that preserve peace, well-being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films, and conversations. I am aware that to damage my body or my consciousness with these poisons is to betray my ancesters, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion in myself and in society by practicing a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.</span></div><div style="color: #660000; text-align: justify;"> <blockquote> <span style="font-family: Times New Roman; font-size: large;"><br />
<a href="http://www.saigon.com/%7Eanson/ebud/tnh5p/precept5.htm"></a></span></blockquote></div>ven. Xian Zhong Bloghttp://www.blogger.com/profile/08213483685765200063noreply@blogger.comtag:blogger.com,1999:blog-5547811324785639683.post-48386994815538202832010-12-07T16:55:00.000-08:002010-12-07T16:56:25.344-08:00The 37 Practice of Bodhisattva<div style="text-align: left;"><span style="font-size: large;">I pay homage through my three doors, </span></div><div style="text-align: left;"><span style="font-size: large;">To my supreme teacher and protector, Chenrezig, </span></div><div style="text-align: left;"><span style="font-size: large;">Who while seeing all phenomena lack coming and going, </span></div><div style="text-align: left;"><span style="font-size: large;">Makes single-minded effort for the good of living beings. <br />
</span></div><div style="text-align: left;"><span style="font-size: large;">Perfect Buddhas, source of all well-being and happiness, </span></div><div style="text-align: left;"><span style="font-size: large;">Arise from accomplishing the excellent teachings, </span></div><div style="text-align: left;"><span style="font-size: large;">And this depends on knowing the practices, </span></div><div style="text-align: left;"><span style="font-size: large;">So I will explain the practices of Bodhisattvas. <br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">1.</span><span style="font-size: large;"> Having gained this rare ship of freedom and fortune, </span></div><div style="text-align: left;"><span style="font-size: large;">Hear, think and meditate unwaveringly night and day </span></div><div style="text-align: left;"><span style="font-size: large;">In order to free yourself and others from the ocean of cyclic existence -- </span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">2.</span><span style="font-size: large;"> Attached to your loved ones you are stirred up like water. </span></div><div style="text-align: left;"><span style="font-size: large;">Hating your enemies you burn like fire. </span></div><div style="text-align: left;"><span style="font-size: large;">In the darkness of confusion, you forget what to adopt and discard. </span></div><div style="text-align: left;"><span style="font-size: large;">Give up your homeland -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">3.</span><span style="font-size: large;"> By avoiding bad objects, disturbing emotions gradually decrease. </span></div><div style="text-align: left;"><span style="font-size: large;">Without distraction, virtuous activities naturally increase. </span></div><div style="text-align: left;"><span style="font-size: large;">With clarity of mind, conviction in teaching arises. </span></div><div style="text-align: left;"><span style="font-size: large;">Cultivate seclusion -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">4.</span><span style="font-size: large;"> Loved ones who have long kept company will part. </span></div><div style="text-align: left;"><span style="font-size: large;">Wealth created with difficulty will be left behind. </span></div><div style="text-align: left;"><span style="font-size: large;">Consciousness, the guest, will leave the guesthouse of the body. </span></div><div style="text-align: left;"><span style="font-size: large;">Let go of this life -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">5.</span><span style="font-size: large;"> When you keep their company your three poisons increase, </span></div><div style="text-align: left;"><span style="font-size: large;">Your activities of hearing thinking and meditating decline, </span></div><div style="text-align: left;"><span style="font-size: large;">And they make you lose your love and compassion. </span></div><div style="text-align: left;"><span style="font-size: large;">Give up bad friends -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">6.</span><span style="color: black; font-size: large;"> </span><span style="font-size: large;">When you rely on them your faults come to an end </span></div><div style="text-align: left;"><span style="font-size: large;">And your good qualities grow like the waxing moon. </span></div><div style="text-align: left;"><span style="font-size: large;">Cherish spiritual teachers even more than your own body -- </span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">7.</span><span style="font-size: large;"> Bound himself in the jail of cyclic existence, </span></div><div style="text-align: left;"><span style="font-size: large;">What worldly god can give you protection? </span></div><div style="text-align: left;"><span style="font-size: large;">Therefore when you seek refuge, take refuge in </span></div><div style="text-align: left;"><span style="font-size: large;">The Three Jewels which will not betray you -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">8.</span><span style="font-size: large;"> The Subduer said that all the unbearable suffering of bad rebirths </span></div><div style="text-align: left;"><span style="font-size: large;">Is the fruit of wrongdoing. </span></div><div style="text-align: left;"><span style="font-size: large;">Therefore, even at the cost of your life, never do wrong -- </span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">9.</span><span style="font-size: large;"> Like dew on the tip of a blade of grass, pleasures of the three worlds </span></div><div style="text-align: left;"><span style="font-size: large;">Last only a while and then vanish. </span></div><div style="text-align: left;"><span style="font-size: large;">Aspire to the never-changing supreme state of liberation -- </span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">10.</span><span style="font-size: large;"> When your mothers, who have loved you since time without beginning, </span></div><div style="text-align: left;"><span style="font-size: large;">Are suffering, what use is your own happiness? </span></div><div style="text-align: left;"><span style="font-size: large;">Therefore to free limitless living beings, </span></div><div style="text-align: left;"><span style="font-size: large;">Develop the altruistic intention -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">11.</span><span style="font-size: large;"> All suffering comes from the wish for your own happiness. </span></div><div style="text-align: left;"><span style="font-size: large;">Perfect Buddhas are born from the thought to help others. </span></div><div style="text-align: left;"><span style="font-size: large;">Therefore exchange your own happiness </span></div><div style="text-align: left;"><span style="font-size: large;">For the suffering of others -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">12.</span><span style="font-size: large;"> Even if someone out of strong desire </span></div><div style="text-align: left;"><span style="font-size: large;">Steals all of your wealth or has it stolen, </span></div><div style="text-align: left;"><span style="font-size: large;">Dedicate to him your body, your possessions </span></div><div style="text-align: left;"><span style="font-size: large;">And your virtue, past, present and future -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">13.</span><span style="font-size: large;"> Even if someone tries to cut off your head </span></div><div style="text-align: left;"><span style="font-size: large;">When you have not done the slightest thing wrong, </span></div><div style="text-align: left;"><span style="font-size: large;">Out of compassion take all his misdeeds </span></div><div style="text-align: left;"><span style="font-size: large;">Upon yourself -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">14.</span><span style="font-size: large;"> Even if someone broadcasts all kinds of unpleasant remarks </span></div><div style="text-align: left;"><span style="font-size: large;">About you throughout the three thousand worlds, </span></div><div style="text-align: left;"><span style="font-size: large;">In return, with a loving mind, </span></div><div style="text-align: left;"><span style="font-size: large;">Speak of his good qualities -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">15.</span><span style="font-size: large;"> Though someone may deride and speak bad words </span></div><div style="text-align: left;"><span style="font-size: large;">About you in a public gathering, </span></div><div style="text-align: left;"><span style="font-size: large;">Looking on him as a spiritual teacher, </span></div><div style="text-align: left;"><span style="font-size: large;">Bow to him with respect -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">16.</span><span style="font-size: large;"> Even if a person for whom you have cared </span></div><div style="text-align: left;"><span style="font-size: large;">Like your own child regards you as an enemy, </span></div><div style="text-align: left;"><span style="font-size: large;">Cherish him specially, like a mother </span></div><div style="text-align: left;"><span style="font-size: large;">Does her child who is stricken with sickness -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">17.</span><span style="font-size: large;"> If an equal or inferior person </span></div><div style="text-align: left;"><span style="font-size: large;">Disparages you out of pride, </span></div><div style="text-align: left;"><span style="font-size: large;">Place him, as you would your spiritual teacher, </span></div><div style="text-align: left;"><span style="font-size: large;">With respect on the crown of your head -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">18.</span><span style="font-size: large;"> Though you lack what you need and are constantly disparaged, </span></div><div style="text-align: left;"><span style="font-size: large;">Afflicted by dangerous sickness and spirits, </span></div><div style="text-align: left;"><span style="font-size: large;">Without discouragement take on the misdeeds </span></div><div style="text-align: left;"><span style="font-size: large;">And the pain of all living beings -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">19.</span><span style="font-size: large;"> Though you become famous and many bow to you, </span></div><div style="text-align: left;"><span style="font-size: large;">And you gain riches to equal Vaishravana's, </span></div><div style="text-align: left;"><span style="font-size: large;">See that worldly fortune is without essence, </span></div><div style="text-align: left;"><span style="font-size: large;">And do not be conceited -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">20.</span><span style="font-size: large;"> While the enemy of your own anger is not subdued </span></div><div style="text-align: left;"><span style="font-size: large;">Though you conquer external foes, they will only increase. </span></div><div style="text-align: left;"><span style="font-size: large;">Therefore with the militia of love and compassion </span></div><div style="text-align: left;"><span style="font-size: large;">Subdue your own mind -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">21.</span><span style="font-size: large;"> Sensual pleasures are like saltwater: </span></div><div style="text-align: left;"><span style="font-size: large;">The more you indulge, the more thirst increases. </span></div><div style="text-align: left;"><span style="font-size: large;">Abandon at once those things which breed </span></div><div style="text-align: left;"><span style="font-size: large;">Clinging attachment -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">22.</span><span style="font-size: large;"> Whatever appears is your own mind. </span></div><div style="text-align: left;"><span style="font-size: large;">Your mind from the start is free from fabricated extremes. </span></div><div style="text-align: left;"><span style="font-size: large;">Understanding this, do not take to mind [inherent] signs of subject and object. </span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">23.</span><span style="font-size: large;"> When you encounter attractive objects, </span></div><div style="text-align: left;"><span style="font-size: large;">Though they seem beautiful </span></div><div style="text-align: left;"><span style="font-size: large;">Like a rainbow in summer, do not regard them as real, and give up attachment. </span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">24.</span><span style="font-size: large;"> All forms of suffering are like a child's death in a dream. </span></div><div style="text-align: left;"><span style="font-size: large;">Holding illusory appearances to be true makes you weary. </span></div><div style="text-align: left;"><span style="font-size: large;">Therefore, when you meet with disagreeable circumstances, </span></div><div style="text-align: left;"><span style="font-size: large;">See them as illusory -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">25.</span><span style="font-size: large;"> When those who want enlightenment must give even their body, </span></div><div style="text-align: left;"><span style="font-size: large;">There is no need to mention external things. </span></div><div style="text-align: left;"><span style="font-size: large;">Therefore without hope of return or any fruition </span></div><div style="text-align: left;"><span style="font-size: large;">Give generously -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">26.</span><span style="font-size: large;"> Without ethics you cannot accomplish your own wellbeing, </span></div><div style="text-align: left;"><span style="font-size: large;">So wanting to accomplish others' is laughable. </span></div><div style="text-align: left;"><span style="font-size: large;">Therefore without worldly aspirations </span></div><div style="text-align: left;"><span style="font-size: large;">Safeguard your ethical discipline -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">27.</span><span style="font-size: large;"> To Bodhisattvas who want a wealth of virtue </span></div><div style="text-align: left;"><span style="font-size: large;">Those who harm are like a precious treasure. </span></div><div style="text-align: left;"><span style="font-size: large;">Therefore towards all cultivate patience </span></div><div style="text-align: left;"><span style="font-size: large;">Without hostility -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">28.</span><span style="font-size: large;"> Seeing even Hearers and Solitary Realizers, who accomplish only their own good, </span></div><div style="text-align: left;"><span style="font-size: large;">Strive as if to put out a fire on their head, </span></div><div style="text-align: left;"><span style="font-size: large;">For the sake of all beings make joyful effort </span></div><div style="text-align: left;"><span style="font-size: large;">Toward the source of all good qualities -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">29.</span><span style="font-size: large;"> Understanding that disturbing emotions are destroyed </span></div><div style="text-align: left;"><span style="font-size: large;">By special insight with calm abiding, </span></div><div style="text-align: left;"><span style="font-size: large;">Cultivate concentration which surpasses </span></div><div style="text-align: left;"><span style="font-size: large;">The four formless absorptions -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">30.</span><span style="font-size: large;"> Since five perfections without wisdom </span></div><div style="text-align: left;"><span style="font-size: large;">Cannot bring perfect enlightenment, </span></div><div style="text-align: left;"><span style="font-size: large;">Along with skillful means cultivate the wisdom which does not conceive the </span></div><div style="text-align: left;"><span style="font-size: large;">Three spheres [as real] -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">31.</span><span style="font-size: large;"> If you do not examine your errors, </span></div><div style="text-align: left;"><span style="font-size: large;">You may look like a practitioner but not act as one. </span></div><div style="text-align: left;"><span style="font-size: large;">Therefore, always examining your own errors, </span></div><div style="text-align: left;"><span style="font-size: large;">Rid yourself of them -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">32.</span><span style="font-size: large;"> If through the influence of disturbing emotions </span></div><div style="text-align: left;"><span style="font-size: large;">You point out the faults of another Bodhisattva, </span></div><div style="text-align: left;"><span style="font-size: large;">You yourself are diminished, so do not mention the faults </span></div><div style="text-align: left;"><span style="font-size: large;">Of those who have entered the Great Vehicle -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">33.</span><span style="font-size: large;"> Reward and respect cause us to quarrel </span></div><div style="text-align: left;"><span style="font-size: large;">And make hearing, thinking and meditating decline. </span></div><div style="text-align: left;"><span style="font-size: large;">For this reason give up attachment to the households of </span></div><div style="text-align: left;"><span style="font-size: large;">Friends, relations and benefactors -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">34.</span><span style="font-size: large;"> Harsh words disturb the minds of others </span></div><div style="text-align: left;"><span style="font-size: large;">And cause deterioration in a Bodhisattva's conduct. </span></div><div style="text-align: left;"><span style="font-size: large;">Therefore give up harsh words </span></div><div style="text-align: left;"><span style="font-size: large;">Which are unpleasant to others -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">35.</span><span style="font-size: large;"> Habitual disturbing emotions are hard to stop through counter actions. </span></div><div style="text-align: left;"><span style="font-size: large;">Armed with antidotes, the guards of mindfulness and mental alertness </span></div><div style="text-align: left;"><span style="font-size: large;">Destroy disturbing emotions like attachment at once, as soon as they arise -- </span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">36.</span><span style="font-size: large;"> In brief, whatever you are doing, </span></div><div style="text-align: left;"><span style="font-size: large;">Ask yourself, "What is the state of my mind?" </span></div><div style="text-align: left;"><span style="font-size: large;">With constant mindfulness and mental alertness </span></div><div style="text-align: left;"><span style="font-size: large;">Accomplish others' good -- </span><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">37.</span><span style="font-size: large;"> To remove the suffering of limitless beings, </span></div><div style="text-align: left;"><span style="font-size: large;">Understanding the purity of the three spheres, </span></div><div style="text-align: left;"><span style="font-size: large;">Dedicate the virtue from making such effort to enlightenment -- </span></div><div style="text-align: left;"><span style="color: #993366; font-size: large;">This is the practice of Bodhisattvas.</span> <span style="font-size: large;"><br />
</span></div><div style="text-align: left;"><span style="font-size: large;">For all who want to train on the Bodhisattva path, </span></div><div style="text-align: left;"><span style="font-size: large;">I have written </span><span style="color: #993366; font-size: large;">The Thirty-seven Practices of Bodhisattvas</span> </div><div style="text-align: left;"><span style="font-size: large;">Following what has been said by excellent ones </span></div><div style="text-align: left;"><span style="font-size: large;">On the meaning of sutras, tantras and treatises. <br />
</span></div><div style="text-align: left;"><span style="font-size: large;">Though not poetically pleasing to scholars </span></div><div style="text-align: left;"><span style="font-size: large;">Owing to my poor intelligence and lack of learning, </span></div><div style="text-align: left;"><span style="font-size: large;">I have relied on the sutras and the words of the excellent, </span></div><div style="text-align: left;"><span style="font-size: large;">So I think these Bodhisattva practices are without error. <br />
</span></div><div style="text-align: left;"><span style="font-size: large;">However, as the great deeds of Bodhisattvas </span></div><div style="text-align: left;"><span style="font-size: large;">Are hard to fathom for one of my poor intelligence, </span></div><div style="text-align: left;"><span style="font-size: large;">I beg the excellent to forgive all faults, </span></div><div style="text-align: left;"><span style="font-size: large;">Such as contradictions and non sequiturs. <br />
</span></div><div style="text-align: left;"><span style="font-size: large;">Through the virtues from this may all living beings </span></div><div style="text-align: left;"><span style="font-size: large;">Gain the ultimate and conventional altruistic intention </span></div><div style="text-align: left;"><span style="font-size: large;">And thereby become like the Protector Chenrezig </span></div><div style="text-align: left;"><span style="font-size: large;">Who dwells in neither extreme -- not in the world nor in peace. <br />
</span></div><span style="font-size: large;">This was written for his own and others' benefit by the monk Togmay, an exponent of scripture and reasoning, in a cave in Ngulchu Rinchen. </span>ven. Xian Zhong Bloghttp://www.blogger.com/profile/08213483685765200063noreply@blogger.comtag:blogger.com,1999:blog-5547811324785639683.post-35151774828854840512010-12-07T16:49:00.001-08:002010-12-07T16:49:36.395-08:00The Eight Mahayana Precept<div style="color: #660000;"><span style="font-size: large;">1. Abandoning the taking of life. <br />
</span></div><div style="color: #660000;"><span style="font-size: large;">2. Abandoning taking that which is not given. <br />
</span></div><div style="color: #660000;"><span style="font-size: large;">3. Abandoning the sexual act. <br />
</span></div><div style="color: #660000;"><span style="font-size: large;">4. Abandoning lies. <br />
</span></div><div style="color: #660000;"><span style="font-size: large;">5. Abandoning intoxicants. <br />
</span></div><div style="color: #660000;"><span style="font-size: large;">6. Abandoning large and high beds and thrones. <br />
</span></div><div style="color: #660000;"><span style="font-size: large;">7. Abandoning food at improper times. (Take ~two vegetarian meals before the noon hour.) <br />
</span></div><div style="color: #660000;"><span style="font-size: large;">8. Abandoning perfume, ornaments, and so forth; abandoning singing and dancing. <br />
</span></div>ven. Xian Zhong Bloghttp://www.blogger.com/profile/08213483685765200063noreply@blogger.comtag:blogger.com,1999:blog-5547811324785639683.post-52971166304467729992010-12-07T16:47:00.001-08:002010-12-07T16:47:53.821-08:00The Eight Verses on the Training of the Mind<center style="color: #660000;"> <span style="font-size: large;"><b>With a determination to accomplish </b></span> <span style="font-size: large;"><br />
<b>The highest welfare for all sentient beings</b></span> <span style="font-size: large;"><br />
<b>Who surpass even a wish-granting jewel</b></span> <span style="font-size: large;"><br />
<b>I will learn to hold them supremely dear.</b></span> <span style="font-size: large;"><br />
<b>*</b></span> <span style="font-size: large;"><br />
<b>Whenever I associate with others I will learn </b></span> <span style="font-size: large;"><br />
<b>To think of myself as the lowest among all</b></span> <span style="font-size: large;"><br />
<b>And respectfully hold others to be supreme</b></span> <span style="font-size: large;"><br />
<b>From the very depths of my heart.</b></span> <span style="font-size: large;"><br />
<b>*</b></span> <span style="font-size: large;"><br />
<b>In all actions I will learn to search into my mind</b></span> <span style="font-size: large;"><br />
<b>And as soon as an afflictive emotion arises</b></span> <span style="font-size: large;"><br />
<b>Endangering myself and others</b></span> <span style="font-size: large;"><br />
<b>Will firmly face and avert it.</b></span> <span style="font-size: large;"><br />
<b>*</b></span> <span style="font-size: large;"><br />
<b>I will learn to cherish beings of bad nature</b></span> <span style="font-size: large;"><br />
<b>And those oppressed by strong sins and suffering</b></span> <span style="font-size: large;"><br />
<b>As if I had found a precious </b></span> <span style="font-size: large;"><br />
<b>Treasure very difficult to find.</b></span> <span style="font-size: large;"><br />
<b>*</b></span> <span style="font-size: large;"><br />
<b>When others out of jealousy treat me badly</b></span> <span style="font-size: large;"><br />
<b>With abuse, slander, and so on,</b></span> <span style="font-size: large;"><br />
<b>I will learn to take on all loss,</b></span> <span style="font-size: large;"><br />
<b>And offer victory to them.</b></span> <span style="font-size: large;"><br />
<b>*</b></span> <span style="font-size: large;"><br />
<b>When one whom I have benefitted with great hope</b></span> <span style="font-size: large;"><br />
<b>Unreasonably hurts me very badly,</b></span> <span style="font-size: large;"><br />
<b>I will learn to view that person</b></span> <span style="font-size: large;"><br />
<b>As an excellent spiritual guide.</b></span> <span style="font-size: large;"><br />
<b>*</b></span> <span style="font-size: large;"><br />
<b>In short, I will learn to offer to everyone without exception</b></span> <span style="font-size: large;"><br />
<b>All help and happiness directly and indirectly</b></span> <span style="font-size: large;"><br />
<b>And respectfully take upon myself</b></span> <span style="font-size: large;"><br />
<b>All harm and suffering of my mothers.</b></span> <span style="font-size: large;"><br />
<b>*</b></span> <span style="font-size: large;"><br />
<b>I will learn to keep all these practices</b></span> <span style="font-size: large;"><br />
<b>Undefiled by the stains of the eight worldly conceptions</b></span> <span style="font-size: large;"><br />
<b>And by understanding all phenomena as like illusions</b></span> <span style="font-size: large;"><br />
<b>Be released from the bondage of attachment.</b></span> <span style="font-size: large;"><br />
<b> </b></span></center>ven. Xian Zhong Bloghttp://www.blogger.com/profile/08213483685765200063noreply@blogger.comtag:blogger.com,1999:blog-5547811324785639683.post-76797144613650896182010-12-07T16:40:00.000-08:002011-01-20T09:06:49.879-08:00The Diamond Sutra<div style="background-color: white; color: #660000; text-align: justify;"> To read different translater from PDF file <a href="http://tseringmotup.blogspot.com/2011/01/diamond-sutra.html">Click Here. </a></div><div style="background-color: white; color: #660000; text-align: justify;"> <span style="font-size: large;"><b> </b></span></div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section I. The Convocation of the Assembly</b></span></div><div style="background-color: white; color: #660000; text-align: justify;"> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Thus have I heard. Upon a time Buddha sojourned in Anathapindika's Park by Shravasti with a great company of bhikshus, even twelve hundred and fifty. One day, at the time for breaking fast, the World-honored One enrobed, and carrying His bowl made His way into the great city of Shravasti to beg for His food. In the midst of the city He begged from door to door according to rule. This done, He returned to His retreat and took His meal. When He had finished He put away His robe and begging bowl, washed His feet, arranged His seat, and sat down.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section II. Subhuti Makes a Request</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Now in the midst of the assembly was the Venerable Subhuti. Forthwith he arose, uncovered his right shoulder, knelt upon his right knee, and, respectfully raising his hands with palms joined, addressed Buddha thus: World-honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Buddha said: Very good, Subhuti! Just as you say, the Tathagata is ever-mindful of all the Bodhisattvas, protecting and instructing them well. Now listen and take my words to heart: I will declare to you by what criteria good men and good women seeking the Consummation of Incomparable Enlightenment should abide, and how they should control their thoughts.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Said Subhuti: Pray, do, World-honored One. With joyful anticipation we long to hear.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section III. The Real Teaching of the Great Way</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Buddha said: Subhuti, all the Bodhisattva-Heroes should discipline their thoughts as follows: All living creatures of whatever class, born from eggs, from wombs, from moisture, or by transformation whether with form or without form, whether in a state of thinking or exempt from thought-necessity, or wholly beyond all thought realms -- all these are caused by Me to attain Unbounded Liberation Nirvana. Yet when vast, uncountable, immeasurable numbers of beings have thus been liberated, verily no being has been liberated. Why is this, Subhuti? It is because no Bodhisattva who is a real Bodhisattva cherishes the idea of an ego-entity, a personality, a being, or a separated individuality.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section IV. Even the Most Beneficent Practices are Relative</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Furthermore, Subhuti, in the practice of charity a Bodhisattva should be detached. That is to say, he should practice charity without regard to appearances; without regard to sound, odor, touch, flavor or any quality. Subhuti, thus should the Bodhisattva practice charity without attachment. Wherefore? In such a case his merit is incalculable. Subhuti, what do you think? Can you measure all the space extending eastward?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>No, World-honored One, I cannot.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Then can you, Subhuti, measure all the space extending southward, westward, northward, or in any other direction, including nadir and zenith?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>No, World-honored One, I cannot.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Well, Subhuti, equally incalculable is the merit of the Bodhisattva who practices charity without any attachment to appearances. Subhuti, Bodhisattvas should persevere one-pointedly in this instruction.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section V. Understanding the Ultimate Principle of Reality</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? Is the Tathagata to be recognized by some material characteristic?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>No, World-honored One; the Tathagata cannot be recognized by any material characteristic. Wherefore? Because the Tathagata has said that material characteristics are not, in fact, material characteristics.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Buddha said: Subhuti, wheresoever are material characteristics there is delusion; but whoso perceives that all characteristics are in fact no-characteristics, perceives the Tathagata.</b></span><br />
<span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section VI. Rare is True Faith</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti said to Buddha: World-honored One, will there always be men who will truly believe after coming to hear these teachings?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Buddha answered: Subhuti, do not utter such words! At the end of the last five-hundred-year period following the passing of the Tathagata, there will be self-controlled men, rooted in merit, coming to hear these teachings, who will be inspired with belief. But you should realize that such men have not strengthened their root of merit under just one Buddha, or two Buddhas, or three, or four, or five Buddhas, but under countless Buddhas; and their merit is of every kind. Such men, coming to hear these teachings, will have an immediate uprising of pure faith, Subhuti; and the Tathagata will recognize them. Yes, He will clearly perceive all these of pure heart, and the magnitude of their moral excellences.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Wherefore? It is because such men will not fall back to cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. They will neither fall back to cherishing the idea of things as having intrinsic qualities, nor even of things as devoid of intrinsic qualities.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Wherefore? Because if such men allowed their minds to grasp and hold on to anything they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality; and if they grasped and held on to the notion of things as having intrinsic qualities they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. Likewise, if they grasped and held on to the notion of things as devoid of intrinsic qualities they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. So you should not be attached to things as being possessed of, or devoid of, intrinsic qualities. This is the reason why the Tathagata always teaches this saying: My teaching of the Good Law is to be likened unto a raft. [Does a man who has safely crossed a flood upon a raft continue his journey carrying that raft upon his head?] The Buddha-teaching must be relinquished; how much more so mis-teaching!</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section VII. Great Ones, Perfect Beyond Learning, Utter no Words of Teaching</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? Has the Tathagata attained the Consummation of Incomparable Enlightenment? Has the Tathagata a teaching to enunciate?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti answered: As I understand Buddha's meaning there is no formulation of truth called Consummation of Incomparable Enlightenment. Moreover, the Tathagata has no formulated teaching to enunciate. Wherefore? Because the Tathagata has said that truth is uncontainable and inexpressible. It neither is nor is it not. Thus it is that this unformulated Principle is the foundation of the different systems of all the sages.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section VIII. The Fruits of Meritorious Action</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti said: Great indeed, World-honored One! Wherefore? Because merit partakes of the character of no-merit, the Tathagata characterized the merit as great.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Then Buddha said: On the other hand, if anyone received and retained even only four lines of this Discourse and taught and explained them to others, his merit would be the greater. Wherefore? Because, Subhuti, from this Discourse issue forth all the Buddhas and the Consummation of Incomparable Enlightenment teachings of all the Buddhas. Subhuti, what is called "the Religion given by Buddha" is not, in fact Buddha-Religion.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section IX. Real Designation is Undesignate</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? Does a disciple who has entered the Stream of the Holy Life say within himself: I obtain the fruit of a Stream-entrant?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti said: No, World-honored One. Wherefore? Because "Stream-entrant" is merely a name. There is no stream-entering. The disciple who pays no regard to form, sound, odor, taste, touch, or any quality, is called a Stream-entrant.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? Does an adept who is subject to only one more rebirth say within himself: I obtain the fruit of a Once-to-be-reborn?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti said: No, World-honored One. Wherefore? Because "Once-to-be-reborn" is merely a name. There is no passing away nor coming into existence. [The adept who realizes] this is called "Once-to-be-reborn."</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? Does a venerable one who will never more be reborn as a mortal say within himself: I obtain the fruit of a Non-returner?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti said: No, World-honored One. Wherefore? Because "Non-returner" is merely a name. There is no non-returning; hence the designation "Non-returner."</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? Does a holy one say within himself: I have obtained Perfective Enlightenment?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti said: No, World-honored One. Wherefore? Because there is no such condition as that called "Perfective Enlightenment." World-honored one, if a holy one of Perfective Enlightenment said to himself "such am I," he would necessarily partake of the idea of an ego-entity, a personality, a being, or a separated individuality. World-honored One, when the Buddha declares that I excel amongst holy men in the Yoga of perfect quiescence, in dwelling in seclusion, and in freedom from passions, I do not say within myself: I am a holy one of Perfective Enlightenment, free from passions. World-honored One, if I said within myself: Such am I; you would not declare: Subhuti finds happiness abiding in peace, in seclusion in the midst of the forest. This is because Subhuti abides nowhere: therefore he is called, "Subhuti, Joyful-Abider-in-Peace, Dweller-in-Seclusion-in-the-Forest."</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section X. Setting Forth Pure Lands</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Buddha said: Subhuti, what do you think? In the remote past when the Tathagata was with Dipankara Buddha, did he have any degree of attainment in the Good Law?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>No, World-honored One. When the Tathagata was with Dipankara Buddha he had no degree of attainment in the Good Law.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? Does a Bodhisattva set forth any majestic Buddha-lands?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>No, World-honored One. Wherefore? Because setting forth majestic Buddha-lands is not a majestic setting forth; this is merely a name.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>[Then Buddha continued:] Therefore, Subhuti, all Bodhisattvas, lesser and great, should develop a pure, lucid mind, not depending upon sound, flavor, touch, odor, or any quality. A Bodhisattva should develop a mind which alights upon no thing whatsoever; and so should he establish it. Subhuti, this may be likened to a human frame as large as the mighty Mount Sumeru. What do you think? Would such a body be great?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti replied: Great indeed, World-honored One. This is because Buddha has explained that no body is called a great body.</b> </span></div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XI. The Superiority of Unformulated Truth</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, if there were as many Ganges rivers as the sand-grains of the Ganges, would the sand-grains of them all be many?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti said: Many indeed, World-honored One! Even the Ganges rivers would be innumerable; how much more so would be their sand-grains?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, I will declare a truth to you. If a good man or good woman filled three thousand galaxies of worlds with the seven treasures for each sand-grain in all those Ganges rivers, and gave all away in gifts of alms, would he gain great merit?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti answered: Great indeed, World-honored One!</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Then Buddha declared: Nevertheless, Subhuti, if a good man or good woman studies this Discourse only so far as to receive and retain four lines, and teaches and explains them to others, the consequent merit would be far greater.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XII. Veneration of the True Doctrine</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Furthermore, Subhuti, you should know that wheresoever this Discourse is proclaimed, by even so little as four lines, that place should be venerated by the whole realms of Gods, Men and Titans as though it were a Buddha-Shrine. How much more is this so in the case of one who is able to receive and retain the whole and read and recite it throughout! Subhuti, you should know that such a one attains the highest and most wonderful truth. Wheresoever this sacred Discourse may be found there should you comport yourself as though in the presence of Buddha and disciples worthy of honor.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XIII. How this Teaching should be Received and Retained</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>At that time Subhuti addressed Buddha, saying: World-honored One, by what name should this Discourse be known, and how should we receive and retain it?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Buddha answered: Subhuti, this Discourse should be known as "The Diamond of the Perfection of Transcendental Wisdom" - thus should you receive and retain it. Subhuti, what is the reason herein?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>According to the Buddha-teaching the Perfection of Transcendental Wisdom is not really such. "Perfection of Transcendental Wisdom" is just the name given to it. Subhuti, what do you think? Has the Tathagata a teaching to enunciate?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti replied to the Buddha: World-honored One, the Tathagata has nothing to teach.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? Would there be many molecules in [the composition of] three thousand galaxies of worlds?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti said: Many indeed, World-honored One!</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, the Tathagata declares that all these molecules are not really such; they are called "molecules." [Furthermore,] the Tathagata declares that a world is not really a world; it is called "a world." Subhuti, what do you think? May the Tathagata be perceived by the thirty-two physical peculiarities [of an outstanding sage]?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>No, World-honored One, the Tathagata may not be perceived by these thirty-two marks. Wherefore? Because the Tathagata has explained that the thirty-two marks are not really such; they are called "the thirty-two marks."</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, if on the one hand a good man or a good woman sacrifices as many lives as the sand-grains of the Ganges, and on the other hand anyone receives and retains even only four lines of this Discourse, and teaches and explains them to others, the merit of the latter will be the greater.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XIV. Perfect Peace Lies in Freedom from Characteristic Distinctions</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Upon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears. Whereupon he addressed the Buddha thus: It is a most precious thing, World-honored One, that you should deliver this supremely profound Discourse. Never have I heard such an exposition since of old my eye of wisdom first opened. World-honored One, if anyone listens to this Discourse in faith with a pure, lucid mind, he will thereupon conceive an idea of Fundamental Reality. We should know that such a one establishes the most remarkable virtue. World-honored One, such an idea of Fundamental Reality is not, in fact, a distinctive idea; therefore the Tathagata teaches: "Idea of Fundamental Reality" is merely a name.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>World-honored One, having listened to this Discourse, I receive and retain it with faith and understanding. This is not difficult for me, but in ages to come - in the last five-hundred years, if there be men coming to hear this Discourse who receive and retain it with faith and understanding, they will be persons of most remarkable achievement. Wherefore? Because they will be free from the idea of an ego-entity, free from the idea of a personality, free from the idea of a being, and free from the idea of a separated individuality. And why? Because the distinguishing of an ego-entity is erroneous. Likewise the distinguishing of a personality, or a being, or a separated individuality is erroneous. Consequently those who have left behind every phenomenal distinction are called Buddhas all.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Buddha said to Subhuti: Just as you say! If anyone listens to this Discourse and is neither filled with alarm nor awe nor dread, be it known that such a one is of remarkable achievement. Wherefore? Because, Subhuti, the Tathagata teaches that the First Perfection [the Perfection of Charity] is not, in fact, the First Perfection: such is merely a name. Subhuti, the Tathagata teaches likewise that the Perfection of Patience is not the Perfection of Patience: such is merely a name. Why so? It is shown thus, Subhuti: When the Rajah of Kalinga mutilated my body, I was at that time free from the idea of an ego-entity, a personality, a being, and a separated individuality. Wherefore? Because then when my limbs were cut away piece by piece, had I been bound by the distinctions aforesaid, feelings of anger and hatred would have been aroused in me.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, I remember that long ago, sometime during my past five-hundred mortal lives, I was an ascetic practicing patience. Even then was I free from those distinctions of separated selfhood. Therefore, Subhuti, Bodhisattvas should leave behind all phenomenal distinctions and awaken the thought of the Consummation of Incomparable Enlightenment by not allowing the mind to depend upon notions evoked by the sensible world - by not allowing the mind to depend upon notions evoked by sounds, odors, flavors, touch-contacts, or any qualities. The mind should be kept independent of any thoughts which arise within it. If the mind depends upon anything it has no sure haven. This is why Buddha teaches that the mind of a Bodhisattva should not accept the appearances of things as a basis when exercising charity. Subhuti, as</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Bodhisattvas practice charity for the welfare of all living beings they should do it in this manner. Just as the Tathagata declares that characteristics are not characteristics, so He declares that all living beings are not, in fact, living beings.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, the Tathagata is He who declares that which is true; He who declares that which is fundamental; He who declares that which is ultimate. He does not declare that which is deceitful, nor that which is monstrous. Subhuti, that Truth to which the Tathagata has attained is neither real nor unreal. Subhuti, if a Bodhisattva practices charity with mind attached to formal notions he is like unto a man groping sightless in the gloom; but a Bodhisattva who practices charity with mind detached from any formal notions is like unto a man with open eyes in the radiant glory of the morning, to whom all kinds of objects are clearly visible.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, if there be good men and good women in future ages, able to receive, read and recite this Discourse in its entirety, the Tathagata will clearly perceive and recognize them by means of His Buddha-knowledge; and each one of them will bring immeasurable and incalculable merit to fruition.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XV. The Incomparable Value of This Teaching</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, if on one hand, a good man or a good woman performs in the morning as many charitable acts of self-denial as the sand-grains of the Ganges, and performs as many again in the noonday and as many again in the evening, and continues so doing throughout numberless ages, and, on the other hand, anyone listens to this Discourse with heart of faith and without contention, the latter would be the more blessed. But how can any comparison be made with one who writes it down, receives it, retains it, and explains it to others!</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, we can summarize the matter by saying that the full value of this Discourse can neither be conceived nor estimated, nor can any limit be set to it. The Tathagata has declared this teaching for the benefit of initiates of the Great Way; He has declared it for the benefit of initiates of the Supreme Way. Whosoever can receive and retain this teaching, study it, recite it and spread it abroad will be clearly perceived and recognized by the Tathagata and will achieve a perfection of merit beyond measurement or calculation - a perfection of merit unlimited and inconceivable. In every case such a one will exemplify the Tathagata-Consummation of the Incomparable Enlightenment. Wherefore? Because, Subhuti, those who find consolation in limited doctrines involving the conception of an ego-entity, a personality, a being, or a separated individuality are unable to accept, receive, study, recite and openly explain this Discourse.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, in every place where this Discourse is to be found the whole realms of Gods, Men and Titans should offer worship; for you must know that such a place is sanctified like a shrine, and should properly be venerated by all with ceremonial obeisance and circumambulation and with offerings of flowers and incense.</b></span></div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XVI. Purgation through Suffering the Retribution for Past Sins</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Furthermore, Subhuti, if it be that good men and good women who receive and retain this Discourse are downtrodden, their evil destiny is the inevitable retributive result of sins committed in their past mortal lives. By virtue of their present misfortunes the reacting effects of their past will be thereby worked out, and they will be in a position to attain the Consummation of Incomparable Enlightenment.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, I remember the infinitely remote past before Dipankara Buddha. There were 84,000 myriads of multimillions of Buddhas and to all these I made offerings; yes, all these I served without the least trace of fault. Nevertheless, if anyone is able to receive, retain, study and recite this Discourse at the end of the last [500-year] period, he will gain such a merit that mine in the service of all the Buddhas could not be reckoned as one-hundredth part of it, not even one thousand myriad multimillionth part of it - indeed, no such comparison is possible.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, if I fully detailed the merit gained by good men and good women coming to receive, retain, study and recite this Discourse in the last period, my hearers would be filled with doubt and might become disordered in mind, suspicious and unbelieving. You should know, Subhuti, that the significance of this Discourse is beyond conception; likewise the fruit of its rewards is beyond conception.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XVII. No One Attains Transcendental Wisdom</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>At that time Subhuti addressed Buddha, saying: World-honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Buddha replied to Subhuti: Good men and good women seeking the Consummation of Incomparable Enlightenment must create this resolved attitude of mind: I must liberate all living beings, yet when all have been liberated, verily not any one is liberated. Wherefore? If a Bodhisattva cherishes the idea of an ego-entity, a personality, a being, or a separated individuality, he is consequently not a Bodhisattva, Subhuti. This is because in reality there is no formula which gives rise to the Consummation of Incomparable Enlightenment.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? When the Tathagata was with Dipankara Buddha was there any formula for the attainment of the Consummation of Incomparable Enlightenment?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>No, World-honored One, as I understand Buddha's meaning, there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Buddha said: You are right, Subhuti! Verily there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment. Subhuti, had there been any such formula, Dipankara Buddha would not have predicted concerning me: "In the ages of the future you will come to be a Buddha called Shakyamuni"; but Dipankara Buddha made that prediction concerning me because there is actually no formula for the attainment of the Consummation of Incomparable Enlightenment. The reason herein is that Tathagata is a signification implying all formulas. In case anyone says that the Tathagata attained the Consummation of Incomparable Enlightenment, I tell you truly, Subhuti, that there is no formula by which the Buddha attained it. Subhuti, the basis of Tathagata's attainment of the Consummation of Incomparable Enlightenment is wholly beyond; it is neither real nor unreal. Hence I say that the whole realm of formulations is not really such, therefore it is called "Realm of formulations."</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, a comparison may be made with [the idea of] a gigantic human frame.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Then Subhuti said: The World-honored One has declared that such is not a great body; "a great body" is just the name given to it.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, it is the same concerning Bodhisattvas. If a Bodhisattva announces: I will liberate all living creatures, he is not rightly called a Bodhisattva. Wherefore? Because, Subhuti, there is really no such condition as that called Bodhisattvaship, because Buddha teaches that all things are devoid of selfhood, devoid of separate individuality. Subhuti, if a Bodhisattva announces: I will set forth majestic Buddha-lands, one does not call him a Bodhisattva, because the Tathagata has declared that the setting forth of majestic Buddha-lands is not really such: "a majestic setting forth" is just the name given to it.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, Bodhisattvas who are wholly devoid of any conception of separate selfhood are truthfully called Bodhisattvas.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XVIII. All Modes of mind are Really Only Mind</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? Does the Tathagata possess the human eye?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Yes, World-honored One, He does.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Well, do you think the Tathagata possesses the divine eye?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Yes, World-honored One, He does.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>And do you think the Tathagata possesses the gnostic eye?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Yes, World-honored One, He does.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>And do you think the Tathagata possesses the eye of transcendent wisdom?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Yes, World-honored One, He does.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>And do you think the Tathagata possesses the Buddha-eye of omniscience?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Yes, World-honored One, He does.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? Concerning the sand-grains of the Ganges, has the Buddha taught about them?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Yes, World-honored One, the Tathagata has taught concerning these grains.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Well, Subhuti, if there were as many Ganges rivers as the sand-grains of the Ganges and there was a Buddha-land for each sand-grain in all those Ganges rivers, would those Buddha-lands be many?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>[Subhuti replied]: Many indeed, World-honored One!</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Then Buddha said: Subhuti, however many living beings there are in all those Buddha-lands, though they have manifold modes of mind, the Tathagata understands them all. Wherefore? Because the Tathagata teaches that all these are not Mind; they are merely called "mind". Subhuti, it is impossible to retain past mind, impossible to hold on to present mind, and impossible to grasp future mind.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XIX. Absolute Reality is the Only Foundation</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Yes, indeed, World-honored One, he would gain great merit!</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, if such merit was Real, the Tathagata would not have declared it to be great, but because it is without a foundation the Tathagata characterized it as "great."</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XX. The Unreality of Phenomenal Distinctions</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? Can the Buddha be perceived by His perfectly-formed body?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>No, World-honored One, the Tathagata cannot be perceived by His perfectly-formed body, because the Tathagata teaches that a perfectly-formed body is not really such; it is merely called "a perfectly-formed body."</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? Can the Tathagata be perceived by means of any phenomenal characteristic?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>No, World-honored One, the Tathagata may not be perceived by any phenomenal characteristic, because the Tathagata teaches that phenomenal characteristics are not really such; they are merely termed "phenomenal characteristics."</b></span></div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XXI. Words cannot express Truth. That which Words Express is not Truth</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, do not say that the Tathagata conceives the idea: I must set forth a Teaching. For if anyone says that the Tathagata sets forth a Teaching he really slanders Buddha and is unable to explain what I teach. As to any Truth-declaring system, Truth is undeclarable; so "an enunciation of Truth" is just the name given to it.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Thereupon, Subhuti spoke these words to Buddha: World-honored One, in the ages of the future will there be men coming to hear a declaration of this Teaching who will be inspired with belief?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>And Buddha answered: Subhuti, those to whom you refer are neither living beings nor not-living beings. Wherefore? Because "living beings," Subhuti, these "living beings" are not really such; they are just called by that name.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XXII. It Cannot be Said that Anything is Attainable</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Then Subhuti asked Buddha: World-honored One, in the attainment of the Consummation of Incomparable Enlightenment did Buddha make no acquisition whatsoever?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Buddha replied: Just so, Subhuti. Through the Consummation of Incomparable Enlightenment I acquired not even the least thing; therefore it is called "Consummation of Incomparable Enlightenment."</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XXIII. The Practice of Good Works Purifies the Mind</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Furthermore, Subhuti, This is altogether everywhere, without differentiation or degree; therefore it is called "Consummation of Incomparable Enlightenment." It is straightly attained by freedom from separate personal selfhood and by cultivating all kinds of goodness.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, though we speak of "goodness", the Tathagata declares that there is no goodness; such is merely a name.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XXIV. The Incomparable Merit of This Teaching</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, if there be one who gives away in gifts of alms a mass of the seven treasures equal in extent to as many mighty Mount Sumerus as there would be in three thousand galaxies of worlds, and if there be another who selects even only four lines from this Discourse upon the Perfection of Transcendental Wisdom, receives and retains them, and clearly expounds them to others, the merit of the latter will be so far greater than that of the former that no conceivable comparison can be made between them.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XXV. The Illusion of Ego</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? Let no one say the Tathagata cherishes the idea: I must liberate all living beings. Allow no such thought, Subhuti.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Wherefore? Because in reality there are no living beings to be liberated by the Tathagata. If there were living beings for the Tathagata to liberate, He would partake in the idea of selfhood, personality entity, and separate individuality.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, though the common people accept egoity as real, the Tathagata declares that ego is not different from non-ego. Subhuti, those whom the Tathagata referred to as "common people" are not really common people; such is merely a name.</b></span></div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XXVI. The Body of Truth has no Marks</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, what do you think? May the Tathagata be perceived by the thirty-two marks [of a great man]?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti answered: No, the Tathagata may not be perceived thereby.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Then Buddha said: Subhuti, if the Tathagata may be perceived by such marks, any great imperial ruler is the same as the Tathagata.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti then said to Buddha: World-honored One, as I understand the meaning of Buddha's words, the Tathagata may not be perceived by the thirty-two marks.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Whereupon the World-honored One uttered this verse:</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Who sees Me by form,</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Who seeks Me in sound,</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Perverted are his footsteps upon the Way,</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>For he cannot perceive the Tathagata.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XXVII. It is Erroneous to Affirm that All Things are Ever Extinguished</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, if you should conceive the idea that the Tathagata attained the Consummation of Incomparable Enlightenment by reason of His perfect form, do not countenance such thoughts. The Tathagata's attainment was not by reason of His perfect form. [On the other hand] Subhuti, if you should conceive the idea that anyone in whom dawns the Consummation of Incomparable Enlightenment declares that all manifest standards are ended andextinguished, do not countenance such thoughts. Wherefore? Because the man in whom the Consummation of Incomparable Enlightenment dawns does not affirm concerning any formula that it is finally extinguished.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XXVIII. Attachment to Rewards of Merit</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, if one Bodhisattva bestows in charity sufficient of the seven treasures to fill as many worlds as there are sand-grains in the river Ganges, and another, realizing that all things are egoless, attains perfection through patient forbearance, the merit of the latter will far exceed that of the former. Why is this, Subhuti? It is because all Bodhisattvas are insentient as to the rewards of merit.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Then Subhuti said to Buddha: What is this saying, World-honored One, that Bodhisattvas are insentient as to rewards of merit?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>[And Buddha answered]: Subhuti, Bodhisattvas who achieve merit should not be fettered with desire for rewards. Thus it is said that the rewards of merit are not received.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XXIX. Perfect Tranquility</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, if anyone should say that the Tathagata comes or goes or sits or reclines, he fails to understand my teaching. Why? Because Tathagata has neither whence nor whither, therefore is He called "Tathagata".</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XXX. The Integral Principle</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, if a good man or a good woman ground an infinite number of galaxies of worlds to dust, would the resulting minute particles be many?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti replied: Many indeed, World-honored One! Wherefore? Because if such were really minute particles Buddha would not have spoken of them as minute particles. For as to this, Buddha has declared that they are not really such. "Minute particles" is just the name given to them. Also, World-honored One, when the Tathagata speaks of galaxies of worlds, these are not worlds; for if reality could be predicated of a world it would be a self-existent cosmos and the Tathagata teaches that there is really no such thing. "Cosmos" is merely a figure of speech.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>[Then Buddha said]: Subhuti, words cannot explain the real nature of a cosmos. Only common people fettered with desire make use of this arbitrary method.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XXXI. Conventional Truth Should be Cut Off</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, if anyone should say that Buddha declares any conception of egoity do you consider he would understand my teaching correctly?</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>No, World-honored One, such a man would not have any sound understanding of the Tathagata's teaching, because the World-honored One declares that notions of selfhood, personality, entity and separate individuality, as really existing, are erroneous - these terms are merely figures of speech.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>[Thereupon Buddha said]: Subhuti, those who aspire to the Consummation of Incomparable Enlightenment should recognize and understand all varieties of things in the same way and cut off the arising of [views which are mere] aspects. Subhuti, as regards aspects, the Tathagata declares that in reality they are not such. They are called "aspects".</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Section XXXII. The Delusion of Appearances</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>Subhuti, someone might fill innumerable worlds with the seven treasures and give all away in gifts of alms, but if any good man or any good woman awakens the thought of Enlightenment and takes even only four lines from this Discourse, reciting, using, receiving, retaining and spreading them abroad and explaining them for the benefit of others, it will be far more meritorious. Now in what manner may he explain them to others? By detachment from appearances - abiding in Real Truth. - So I tell you - Thus shall ye think of all this fleeting world:</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>A star at dawn, a bubble in a stream;</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>A flash of lightning in a summer cloud,</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b>A flickering lamp, a phantom, and a dream.</b></span> </div><div style="background-color: white; color: #660000; text-align: justify;"><span style="font-size: large;"><b> </b></span> </div><span style="background-color: white; color: #660000; font-size: large;"><b>When the Buddha finished this Discourse the venerable Subhuti, together with the bhikshus, bhikshunis, lay-brothers and sisters, and the whole realms of Gods, Men and Titans, were filled with joy by His teaching, and, taking it sincerely to heart they went their ways.</b></span> <br />
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</div>ven. Xian Zhong Bloghttp://www.blogger.com/profile/08213483685765200063noreply@blogger.comtag:blogger.com,1999:blog-5547811324785639683.post-5423611859758339852010-11-26T08:29:00.000-08:002010-11-26T08:29:55.589-08:00The Sutra on Amida Buddha<div style="color: #990000; text-align: justify;"><span style="font-size: large;">Thus have I heard. <b><a href="http://www.terakoya.com/amidakyo/r_amida_01_e.htm">At one time the Buddha was staying in the Jeta Grove of Anathapindada's Garden at Shravasti</a></b>, together with a large assembly of twelve hundred and fifty monks, who were all well-known great arhats. Among them were great disciples such as Elders Shariputra, Mahamaudgalyayana, Mahakashyapa, Mahakatyayana, Mahakausthila, Revata, Shuddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakapphina, Vakkula and Aniruddha. He was also accompanied by many bodhisattvas, mahasatvas, such as the Dharma Prince, Manjushri, the Bodhisattva Ajita, the Bodhisattva Sweet-smelling Elephant, and the Bodhisattva Constant Endeavor, and by innumerable devas, including Shakra, lord of the gods.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha then said to the Elder Shariputra: "If you travel westwards from here, passing a hundred thousand kotis of Buddha-lands, you come to the land called '<a href="http://www.terakoya.com/amidakyo/r_amida_02b.jpg">Utmost Bliss</a>,' where there is a Buddha named '<a href="http://www.terakoya.com/amidakyo/r_amida_02.jpg">Amida</a>'. He is living there now, teaching the Dharma.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Shariputra, why is that land called 'Utmost Bliss'? Because beings there suffer no pain but only enjoy pleasures of various kinds.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"> Again, Shariputra, in that Land of Utmost Bliss there are <b><a href="http://www.terakoya.com/amidakyo/r_amida_03a_e.htm">seven rows of balustrades, seven rows of decorative nets, and seven rows of trees</a></b>. They are all made of four kinds of jewels and extend over the whole land, and so it is called 'Utmost Bliss'.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Again, Shariputra, in the Land of Utmost Bliss there are <b><a href="http://www.terakoya.com/amidakyo/r_amida_03b_e.htm">seven-jewelled ponds</a></b>, filled with water of the eight excellent qualities. The beds of the ponds are of gold sand, and from the four sides of each pond rise stairs of gold, silver, beryl and crystal. Above these stand pavilions adorned with gold, silver, beryl, crystal, sapphire, rosy pearls, and cornelian. In the ponds are lotuses as large as chariot- wheels -- the blue ones radiating a blue light, the yellow a yellow light, the red a red light and the white ones a white light. They are marvellous and beautiful, fragrant and pure. Shariputra, the Land of Utmost Bliss is filled with such excellence and splendor. "Again, Shariputra, in that Buddha-land <b><a href="http://www.terakoya.com/amidakyo/r_amida_03b2_e.htm">heavenly music is played continually. The ground is made of gold. Six times during the day and night mandarava flowers rain down from the sky</a></b>. Every day, in the serenity of early morning, the people of that land fill their baskets with exquisite flowers and go to make offerings to a hundred thousand kotis of Buddhas dwelling in the worlds of other directions. Then they return for their morning meal. After the meal they enjoy a stroll. Shariputra, the Land of Utmost Bliss is filled with such excellence and splendor. </span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Again, Shariputra, in that land there are always many kinds of rare and beautiful birds of various colours, such as swans, peacocks, parrots, sharis, kalavinkas and jivamjivakas. <b><a href="http://www.terakoya.com/amidakyo/r_amida_03c_e.htm">Six times a day birds sing with melodious and delicate sounds</a></b>, which proclaim such teachings as the five roots of goodness, the five powers, the seven practices leading to Enlightenment, and the Eightfold Noble Path. On hearing them, the people of that land are mindful of the Buddha, the Dharma and the Sangha. But, Shariputra, you should not assume that these birds are born as retribution of their evil karma. The reason is that none of the three evil realms exists in that Buddha-land. Shariputra, even the names of the three evil realms do not exist there; how much less the realms themselves? These birds are manifested by Amida Buddha so that their singing can proclaim and spread the Dharma. "In that Buddha-land, Shariputra, when soft breezes waft through the rows of jewelled trees and jewelled nets, they produce harmonious sounds. It is as if a hundred thousand musical instruments were playing together. Everyone who hears the sounds is spontaneously mindful of the Buddha, the Dharma and Sangha. Shariputra, that Buddha-land is filled with such excellence and splendor.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">For what reason, Shariputra, do you think that Buddha is called 'Amida'? Shariputra, the Buddha's light shines boundlessly and without hindrance over all the worlds in the ten directions. It is for this reason that he is called 'Amida' <i>(Amitabha)</i>. Again, Shariputra, <b><a href="http://www.terakoya.com/amidakyo/r_amida_04_e.htm">the lives of the Buddha and the people of his land last for immeasurable</a></b>, unlimited and incalculable kalpas. It is for this reason that the Buddha is called 'Amida' <i>(Amitayus)</i>. Shariputra, ten kalpas have passed since Amida Buddha attained Enlightenment. Moreover, Shariputra, he has an immeasurable and unlimited number of shravaka disciples, all of them arhats, whose number cannot be reckoned by any means. His assembly of bodhisattvas is similarly vast. Shariputra, that Buddha-land is filled with such excellence and splendor.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Again, Shariputra, all sentient beings born in the Land of Utmost Bliss dwell in the Stage of Non-retrogression. Many of them are in the Stage of Becoming a Buddha after One More Life. Their number is so great as to be beyond reckoning, and can only be described as innumerable, unlimited and incalculable. "Shariputra, those sentient beings who hear of that land should aspire to be born there, because <b><a href="http://www.terakoya.com/amidakyo/r_amida_05_e.htm">they will be able to meet such sages of supreme virtue</a></b>. Shariputra, one cannot attain birth in that land with few roots of goodness or a small stock of merit.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Shariputra, if a good man or woman who hears of Amida Buddha holds fast to his Name even for one day, two days, three, four, five, six or seven days with a concentrated and undistracted mind, then, at the hour of death, <b><a href="http://www.terakoya.com/amidakyo/r_amida_05b_e.htm">Amida Buddha will appear before them with a host of holy ones</a></b>. Consequently, when their life comes to an end, the aspirant's mind will not fall into confusiion and so he will be born in the Land of Utmost Bliss of Amida Buddha. Shariputra, perceiving these benefits, I say: All sentient beings who hear this teaching should aspire to birth in that land.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Shariputra, just as I praise the inconceivable virtue of Amida Buddha, so do the Buddhas in <a href="http://www.terakoya.com/amidakyo/r_amida_06.jpg">the eastern direction</a>, as numerous as the sands of the Ganges, such as Aksobhya Buddha, Meru-dhvaja Buddha, Mahameru Buddha, Meru-prabhasa Buddha, and Manju-svara Buddha. While dwelling in their own lands, 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 accept this sutra entitled 'Praise of the Inconceivable Virtue and Protection by All Buddhas'.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Shariputra, there are in <a href="http://www.terakoya.com/amidakyo/r_amida_07.jpg">the southern direction</a> Buddhas as numerous as the sands of the Ganges, such as Candra-surya-pradipa Buddha, Yashah-prabha Buddha, Maharci-skandha Buddha, Meru-pradipa Buddha, and Ananta-virya Buddha. While dwelling in their own lands, 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 accept this sutra entitled 'Praise of the Inconceivable Virtue and Protection by All Buddhas'.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Shariputra, there are in <a href="http://www.terakoya.com/amidakyo/r_amida_09.jpg">the western direction</a> Buddhas as numerous as the sands of the Ganges, such as Amitayus Buddha, Amita-ketu Buddha, Amita-dhvaja Buddha, Mahaprabha Buddha, Mahaprabhasa Buddha, Ratna-ketu Buddha and Shuddha-rashmi-prabha Buddha. While dwelling in their own lands, 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 accept this sutra entitled 'Praise of the Inconceivable Virtue and Protection by All Buddhas'.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Shariputra, there are in <a href="http://www.terakoya.com/amidakyo/r_amida_09.jpg">the northern direction</a> Buddhas as numerous as the sands of the Ganges, such as Arci-skandha Buddha, Vaishvanara-nirghosha Buddha, Duspradharsha Buddha, Aditya-sambhava Buddha and Jalini-prabha Buddha. While dwelling in their own lands, 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 accept this sutra entitled 'Praise of the Inconceivable Virtue and Protection by All Buddhas'.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Shariputra, there are in <a href="http://www.terakoya.com/amidakyo/r_amida_10.jpg">the nadir</a> Buddhas as numerous as the sands of the Ganges, such as Simha Buddha, Yashas Buddha, Yashah-prabhasa Buddha, Dharma Buddha, Dharma-dhvaja Buddha and Dharma-dhara Buddha. While dwelling in their own lands, 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 accept this sutra entitled 'Praise of the Inconceivable Virtue and Protection by All Buddhas'.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Shariputra, there are in <a href="http://www.terakoya.com/amidakyo/r_amida_11.jpg">the zenith</a> Buddhas as numerous as the sands of the Ganges, such as Brahma-ghosa Buddha, Nakshatra-raja Buddha, Gandhottama Buddha, Gandha-prabhasa Buddha, Maharci-skandha Buddha, Ratna-kusuma-sampuspita-gatra Buddha, Salendra-raja Buddha, Ratnotpalashri Buddha, Sarva-artha-darsha Buddha and Sumeru-kalpa Buddha. While dwelling in their own lands, 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 accept this sutra entitled 'Praise of the Inconceivable Virtue and Protection by All Buddhas'.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Shariputra, why do you think this teaching is called 'the Sutra of Protection by All Buddhas'? Shariputra, all good men and women who hear Amida's Name or the name of this sutra which all the Buddhas expound1) are protected by all the Buddhas and dwell in the Stage of Non-retrogression for realizing the highest, perfect Enlightenment. This is why, Shariputra, you should accept my words and the teachings of all the Buddhas. "Shariputra, those who have already aspired, now aspire or in the future will aspire to be born in Amida Buddha's land, all dwell in the Stage of Non-retrogression for realizing the highest, perfect Enlightenment. They have already been born, are now being born, or will be born in that land. Hence, Shariputra, <b><a href="http://www.terakoya.com/amidakyo/r_amida_12_e.htm">good men and women of faith should aspire to birth there</a></b>.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Shariputra, just as I now praise the inconceivable virtue of other Buddhas, they also praise my inconceivable virtue, saying, 'Shakyamuni Buddha, you have accomplished an extremely difficult and unprecedented task. In this Saha world, during the evil period of the five defilements -- those of time, views, passions, sentient beings, and life-span -- you have attained the highest, perfect Enlightenment and, for the sake of sentient beings, have delivered this teaching, which is the most difficult in the world to accept in faith'. "Shariputra, you must realize that I have accomplished this difficult task during the period of the five defilements. That is to say, having attained the highest, perfect Enlightenment, I have, for the sake of all the world, delivered this teaching, which is so hard for them to accept. This is indeed an extremely difficult task."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">When the Buddha delivered this sutra, Shariputra and all the monks, together with beings of the whole world, including devas, humans and asuras, <b><a href="http://www.terakoya.com/amidakyo/r_amida_14_e.htm">rejoiced at what they had heard and reverently accepted it. Having worshipped him, they departed</a></b>. </span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"></div>ven. Xian Zhong Bloghttp://www.blogger.com/profile/08213483685765200063noreply@blogger.comtag:blogger.com,1999:blog-5547811324785639683.post-13956888915940362882010-11-26T07:54:00.000-08:002010-11-26T07:54:45.021-08:00The Eight Great Awakenings Sutra<div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">These are the Eight Truths that all Buddhas, Bodhisattvas and great people awaken to. Once awakened, they even more energetically continue to cultivate the Path. Steeping themselves in kindness and compassion, they grow in wisdom. They sail the Dharma ship across to Nirvana’s shore, and then return on the sea of birth and death to rescue living beings. They use these Eight Truths to show the proper course for living beings, causing them to recognize the anguish of birth and death. They inspire all to forsake the five desires, and to cultivate their minds in the manner of Sages.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">If Buddhist disciples recite this Sutra on the Eight Awakenings, and constantly ponder its meaning, they will certainly eradicate boundless offenses, advance towards Bodhi, and will quickly realize Proper Enlightenment. They will always be free of birth and death, and will abide in eternal bliss.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
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</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Translated from Chinese into English by</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Buddhist Text Translation Society</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">City of Ten Thousand Buddhas</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Talmage, California</span></div>ven. Xian Zhong Bloghttp://www.blogger.com/profile/08213483685765200063noreply@blogger.comtag:blogger.com,1999:blog-5547811324785639683.post-82217593572278668852010-11-26T07:49:00.000-08:002010-11-26T07:50:32.262-08:00THE SUTRA ABOUT THE DEEP KINDNESS OF PARENTS AND THE DIFFICULTY OF REPAYING IT<div style="color: #990000; text-align: justify;"><span style="font-size: large;">Thus I have heard, at one time, the Buddha dwelt at Shravasti, in the Jeta Grove, in the Garden of the Benefactor of Orphans and the Solitary, together with a gathering of great Bhikshus, twelve hundred fifty in all, and with all of the Bodhisattvas, thirty-eight thousand in all.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the World Honored One led the great assembly on a walk toward the south. Suddenly they came upon a pile of bones beside the road. The World Honored One turned to face them, placed his five limbs on the ground, and bowed respectfully.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Ananda put his palms together and asked the World Honored One, 'The Tathagatha is the Great Teacher of the Triple Realm and the compassionate father of beings of the four kinds of births. He has the respect and reverence of the entire assembly. What is the reason that he now bows to a pile of dried bones?"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha told Ananda, "Although all of you are my foremost disciples and have been members of the Sangha for a long time, you still have not achieved far-reaching understanding. This pile of bones could have belonged to my ancestors from former lives. They could have been my parents in many past lives. That is the reason I now bow to them." The Buddha continued speaking to Ananda. "These bones we are looking at can be divided into two groups. One group is composed of the bones of men, which are heavy and white in color. The other group is composed of the bones of women, which are light and black in color."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Ananda said to the Buddha, "World Honored One, when men are alive in the world they adorn their bodies with robes, belts, shoes, hats and other fine attire, so that they clearly assume a male appearance. When women are alive, they put on cosmetics, perfumes, powders, and elegant fragrances to adorn their bodies, so that they clearly assume a female appearance. Yet, once men and women die, all that is left are their bones. How does one tell them apart? Please teach us how you are able to distinguish them."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha answered Ananda, "If when men are in the world, they enter temples, listen to explanations of Sutras and Vinaya texts, make obeisance to the Triple Jewel, and recite the Buddha's names, then when they die their bones will be heavy and white in color. Most women in the world have little wisdom and are saturated with emotion. They give birth to and raise children, feeling that this is their duty. Each child relies on its mother's milk for life and nourishment, and that milk is a transformation of the mother's blood. Each child drinks one thousand two hundred gallons of its mother's milk. Because of this drain on the mother's body whereby the child takes milk for its nourishment, the mother becomes worn and haggard and so her bones turn black in color and are light in weight."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">When Ananda heard these words, he felt a pain in his heart as if he had been stabbed and wept silently. He said to the World Honored One, "How can one repay one's mother's kindness and virtue?"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha told Ananda, "Listen well, and I will explain it for you in detail. The fetus grows in its mother's womb for ten lunar months. What bitterness she goes through while it dwells there! In the first month of pregnancy, the life of the fetus is as precarious as a dewdrop on grass: how likely that it will not last from morning to evening but will evaporate by mid-day!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"During the second lunar month, the embryo congeals like curds. In the third month it is like coagulated blood. During the fourth month of pregnancy the fetus begins to assume a slightly human form. During the fifth month in the womb, the child's five limbs-two legs, two arms, and a head--start to take shape. In the sixth lunar month of pregnancy, the child begins to develop the essences of the six sense faculties: the eyes, ears, nose, tongue, body and mind. During the seventh month, the three hundred sixty bones and joints are formed, and the eighty-four thousand hair pores are also complete. In the eight lunar month of the pregnancy the intellect and the nine apertures are formed. By the ninth month the fetus has learned to assimilate the different nutrients of the foods it eats. For example, it can assimilate the essence of peaches, pears, certain plant roots and the five kinds of grains.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Inside the mother's body, the solid internal organs, used for storing, hang downward, while the hollow internal organs, used for processing, spiral upward. These can be likened to three mountains which arise from the face of the earth. We can call these mountains Mount Sumeru, Karma Mountain, and Blood Mountain. These analogous mountains come together and form a single range in a pattern of upward peaks and downward valleys. So, too, the coagulation of the mother's blood from her internal organs forms a single substance, which becomes the child's food.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">During the tenth month of pregnancy, the body of the fetus is completed and ready to be born. If the child is extremely filial, it will emerge with palms joined together in respect and the birth will be peaceful and auspicious. The mother will remain uninjured by the birth and will not suffer pain. However, if the child is extremely rebellious in nature, to the extent that it is capable of commiting the five rebellious acts, then it will injure its mother's womb, rip apart its mother's heart and liver, or get entangled in its mother's bones. The birth will feel like the slices of a thousand knives or like ten thousand sharp swords stabbing her heart. Those are the agonies involved in the birth of a defiant and rebellious child.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">To explain more clearly, there are ten types of kindness bestowed by the mother on the child:</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The first is the kindness of providing protection and care while the child is in the womb.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The second is the kindness of bearing suffering during the birth.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The third is the kindness of forgetting all the pain once the child has been born.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The fourth is the kindness of eating the bitter herself and saving the sweet for the child.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The fifth is the kindness of moving the child to a dry place and lying in the wet herself.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The sixth is the kindness of suckling the child at her breast and nourishing and bringing up the child.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The seventh is the kindness of washing away the unclean.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The eighth is the kindness of always thinking of the child when it has travelled far.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The ninth is the kindness of deep care and devotion.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The tenth is the kindness of ultimate pity and sympathy.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">1. THE KINDNESS OF PROVIDING PROTECTION AND CARE WHILE THE CHILD IS IN THE WOMB</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The causes and conditions from accumulated</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">kalpas grows heavy,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Until in this life the child ends up in</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">its mother's womb.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">As the months pass, the five vital</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">organs develop;</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Within seven weeks the six sense organs</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">start to grow.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The mother's body becomes as heavy as</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">a mountain;</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The stillness and movements of the fetus</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">are like a kalpic wind disaster.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The mother's fine clothes no longer</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">hang properly,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And so her mirror gathers dust.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">2. THE KINDNESS OF BEARING SUFFERING DURING BIRTH</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The pregnancy lasts for ten lunar months</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And culminates in difficult labor at the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">approach of the birth.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Meanwhile, each morning the mother is</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">seriously ill</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And during every day is drowsy and sluggish.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Her fear and agitation are difficult</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">to describe;</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Grieving and tears fill her breast.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">She painfully tells her family</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">That she is only afraid that death</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">will overtake her.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">3. THE KINDNESS OF FORGEITING ALL THE PAIN ONCE THE CHILD HAS BEEN BORN</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">On the day the compassionate mothers bears</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">the child,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Her five organs all open wide,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Leaving her totally exhausted in body</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">and mind.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The blood flows as from a slaughtered</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">lamb;</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Yet, upon hearing that the child is</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">healthy,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">She is overcome with redoubling joy,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">But after the joy, the grief returns,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And the agony wrenches her very insides,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">4. THE KINDNESS OF EATING THE BITTER HERSELF AND SAVING THE SWEET FOR THE CHILD</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The kindness of both parents is profound</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">and deep,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Their care and devotion never cease.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Never resting, the mother saves the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">sweet for the child,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And without complaint she swallows the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">bitter herself.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Her love is weighty and her emotion</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">difficult to bear;</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Her kindness is deep and so is her</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">compassion.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Only wanting the child to get its fill,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The compassionate mother doesn't speak</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">of her own hunger.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">5. THE KINDNESS OF MOVING THE CHILD TO A DRY PLACE AND LYING IN THE WET HERSELF</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The mother is willing to be wet</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">So that the child can be dry.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">With her two breasts she satisfies its</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">hunger and thirst;</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Covering it with her sleeve, she protects</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">it from the wind and cold.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">In kindness, her head rarely rests</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">on the pillow,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And yet she does this happily,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">So long as the child is comfortable,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The kind mother seeks no solace for herself.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">6. THE KINDNESS OF SUCKLING THE CHILD AT HER BREAST AND NOURISHING AND BRINGING UP THE CHILD</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The kind mother is like the great earth.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The stern father is like the encompassing</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">heaven</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">One covers from above' the other supports</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">from below.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The kindness of parents is such that</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">They know no hatred or anger toward</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">their offspring,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And are not displeased, even if the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">child is born crippled.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">After the mother carries the child in</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">her womb and gives birth to it,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The parents care for and protect it</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">together until the end of their days.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">7. KINDNESS OF WASHING AWAY THE UNCLEAN</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Originally she had a pretty face and a</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">beautiful body,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Her spirit was strong and vibrant.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Her eyebrows were like fresh green</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">willows,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And her complexion would have put a</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">red rose to shame.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">But her kindness is so deep she will</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">forego a beautiful face.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Although washing away the filth injures</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">her constituion,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The kind mother acts solely for the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">sake of her sons and daughters</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And willingly allows her beauty to fade.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">8. THE KINDNESS OF ALWAYS THINKING OF THE CHILD WHEN IT HAS TRAVELLED FAR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The death of loved ones is difficult</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">to endure.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">But separation is also painful.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">When the child travels afar,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The mother worries in her village.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">From morning until night, her heart is</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">with her child,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And a thousand tears fall from her eyes.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Like the monkey weeping silently in</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">love for her child,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Bit-by-bit her heart is broken.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">9. THE KINDNESS OF DEEP CARE AND DEVOTION</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">How heavy is the parents' kindness and</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">emotional concern!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Their kindness is deep and difficult to</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">repay.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Willingly they undergo suffering on their</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">child's behalf.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">If the child toils, the parents are</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">uncomfortable.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">If they hear that he has travelled afar,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">They worry that at night he will have</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">to lie in the cold.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Even a moment's pain suffered by</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">their sons or daughters</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Will cause the parents sustained distress.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">10. THE KINDNESS OF ULTIMATE PITY AND SYMPATHY</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The kindness of parents is profound and</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">important.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Their tender concern never ceases.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">From the moment they awake each day,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">their thoughts are with their children.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Whether the children are near or far away,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">the parents think of them often.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Even if a mother lives for a hundred</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">years,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">She will constantly worry about her</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">eighty-year-old child!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Do you wish to know when such kindness</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">and love ends?</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">It doesn't even begin to dissipate</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">until her life is over.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha told Ananda, "When I contemplate living beings, I see that although they are born as human beings, nonetheless, they are stupid and dull in their thoughts and actions. They don't consider their parents' great kindness and virtue. They are disrespectful and turn their backs on kindness and what is right. They lack humaneness and are neither filial nor compliant.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">For ten months while the mother is with child, she feels discomfort each time she rises, as if she were lifting a heavy burden. Like a chronic invalid, she is unable to keep her food and drink down. When the ten months have passed and the time comes for the birth, she undergoes all kinds of pain and suffering so that the child can be born. She is afraid of her own mortality, like a pig or lamb waiting to be slaughtered. Then the blood flows all over the ground. These are the sufferings she undergoes.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Once the child is born, she saves what is sweet for him and swallows what is bitter herself. She carries the child and nourishes it, washing away its filth. There is no toil or difficulty that she does not willingly undertake for the sake of her child. She endures both cold and heat and never even mentions what she has gone through. She gives the dry place to her child and sleeps in the dump herself. For three years she nourishes the baby with milk, which is transformed from the blood of her own body.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Parents continually instruct and guide their children in the ways of propriety and morality as the youngsters mature into adults. They arrange marriages for them and provide them with property and wealth or deviseways to get it for them. They take this responsibility and trouble upon themselves with tremendous zeal and toil, never speaking about their care and kindness.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">When a son or daughter becomes ill, parents are worried and afraid to the point that they may even grow ill themselves. They remain by the child's side providing constant care, and only when the child gets well are the parents happy once again. In this way, they care for and raise their children with the sustained hope that their off-spring will soon grow to be mature adults.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">How sad that all too often the children are unfilial in return! In speaking with relatives whom they should honor, the childre~n display no compliance. When they ought to be polite, they have no manners. They glare at those whom they should venerate, and insult their uncles and aunts. They scold their siblings and destroy any family feeling that might have existed among them. Children like that have no respect or sense of propriety.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Children may be well taught, but if they are unfilial, they will not heed the instructions or obey the rules. Rarely will they rely upon the guidance of their parents. They are contrary and rebellious when interacting with their brothers. They come and go from home without ever reporting to their parents. Their speech and actions are very arrogant and they act on impulse without consulting others. Such children ignore the admonishments and punishments set down by their parents and pay no regard to their uncles' warnings. Yet, at the same time, they are immature and always need to be looked after and protected by their elders.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">As such children grow up, they become more and more obstinate and uncontrollable. They are entirely ungrateful and totally contrary. They are defiant and hateful, rejecting both family and friends. They befriend evil people and under their influence soon adopt the same kinds of bad habits. They come to take what is false to be true.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Such children may be enticed by others to leave their families and run away to live in other towns, thus denouncing their parents and rejecting their native town. They may become salesmen or crvil servants who languish in comfort and luxury. They may marry in haste and that new bond provides yet another obstruction which prevents them from returning home for long periods of time.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Or, in going to live in other towns, these children may be incautious and find themselves plotted against or accused of doing evil. They may be unfairly locked up in prison. Or they may meet with illness and become enmeshed in disasters and hardships, subject to the terrible pain of poverty, starvation, and emaciation. Yet no one there will care for them. Being scorned and disliked by others, they will be abandoned on the street. In such circumstances, their lives may come to an end. No one bothers to try to save them. Their bodies swell up, rot, decay, and are exposed to the sun and blown away by the wind. The white bones entirely disintegrate and scatter as these children come to their final rest in the dirt of some other town. These children will never again have a happy reunion with their relatives and kin. Nor will they ever know how their ageing parents mourn for and worry about them. The parents may grow blind from weeping or become sick from extreme grief and despair. Constantly dwelling on the memory of their children, they may pass away, but even when they become ghosts, their souls still cling to this attachment and are unable to let it go.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Others of these unfilial children may not aspire to learning, but instead become interested in strange and bizarre doctrines. Such children may be villainous, coarse, and stubborn, delighting in practices that are utterly devoid of benefit. They may become involved in fights and thefts, setting themselves at odds with the town by drinking and gambling. As if their own debauchery were not enough, they drag their brothers into it as well, to the further distress of their parents.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">If such children do live at home, they leave early in the morning and do not return until late at night. Never do they ask about the welfare of their parents or make sure that they don't suffer from heat or cold. They do not inquire after their parents' well being in the morning or the evening, nor even on the first and fifteenth of the lunar month. In fact, it never occurs to these unfilial children to ever ask whether their parents have slept comfortably or rested peacefully. Such children are simply not concerned in the least about their parents' well being. When the parents of such children grow old and their appearance becomes more and more withered and emaciated, they are made to feel ashamed to be seen in public and are subjected to abuse and oppression.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Such unfilial children may end up with a father who is a widower or a mother who is a widow. The solitary parents are left alone in empty houses, feeling like guests in their own homes. They may endure cold and hunger, but no one takes heed of their plight. They may weep incessantly from morning to night, sighing and lamenting. It's only right that children should provide for ageing parents with food and drink of delicious flavours, but irresponsible children are sure to overlook their duties. If they ever do attempt to help their parents out in any way, they feel embarrassed and are afraid people will laugh at them. Yet, such offspring may lavish wealth and food on their own wives and children, disregarding the toil and weariness involved in doing so. Other unfilial offspring may be so intimidated by their wives that they go along with all of their wishes. But when appealed to by their parents and elders, they ignore them and are totally unfazed by their pleas.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">It may be the case that daughters were quite filial to their parents before their own marriages, but that they become progressively rebellious after they marry. This situation may be so extreme that if their parents show even the slightest signs of displeasure, the daughters become hateful and vengeful toward them. Yet they bear their husband's scolding and beatings with sweet tempers, even though their spouses are outsiders with other surnames and family ties. The emotional bonds between such couples are deeply entangled, and yet those daughters hold their parents at a distance. They may follow their husbands and move to other towns, leaving their parents behind entirely. They do not long for them and simply cut off all communication with them. When the parents continue to hear no word fromtheir daughters, they feel incessant anxiety. They become so fraught with sorrow that it is as if they were suspended upside down. Their every thought is of seeing their children, just as one who is. thirsty longs for something to drink. Their kind thoughts for their offspring never cease.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The virtue of one's parents' kindness is boundless and limitless. If one has made the mistake of being unfilial, how difficult it is to repay that kindness!"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, upon hearing the Buddha speak about the depth of one's parents' kindness, everyone in the Great Assembly threw themselves on the ground and began beating their breasts and striking themselves until all their hairpores flowed with blood. Some fell unconscious to the ground, while others stamped their feet in grief. It was a long time before they could control themselves. With loud voices they lamented, "Such suffering! What suffering! How painful! How painful! We are all offenders. We are criminals who have never awakened, like those who travel in a dark night. We have just now understood our offenses and our very insides are torn to bits. We only hope that the World Honored One will pity us and save us. Please tell us how we can repay the deep kindness of our parents!"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time the Tathagata used eight kinds of profoundly deep and pure sounds to speak to the assembly. "All of you should know this. I will now explain for you the various aspects of this matter.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"If there were a person who carries his father on his left shoulder and his mother on his right shoulder until his bones were ground to powder by their weight as they bore through to the marrow, and if that person were to circumambulate Mount Sumem for a hundred thousand kalpas until the blood that flowed out from his feet covered his ankles, that person would still not have repayed the deep kindness of his parents.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"If there were a person who, during the period of a kalpa fraught with famine and starvation, sliced the flesh off his own body to feed his parents and did this as many times as there are dust motes as he passed through hundreds of thousands of kalpas, that person still would not have repayed the deep kindness of his parents.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"If there were a person who, for the sake of his parents, took a sharp knife and cut out his eyes and made an offering of them to the Tathagatas, and continued to do that for hundreds of thousands of kalpas, that person still would not have repayed the deep kindness of his parents.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"If there were a person who, for the sake of his father and mother, used a sharp knife to cut out his heart and liver so that the blood flowed and covered the ground and if he continued in this way to do this for hundreds of thousands of kalpas, never once complaining about the pain, that person still would not have repayed the deep kindness of his parents.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"If there were a person who, for the sake of his parents, took a hundred thousand swords and stabbed his body with them all at once so that they enteredone side and came out the other, and if he continued in this way to do this for hundreds of thousands of kalpas, that person still would not have repayed the deep kindness of his parents.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"If there were a person who, for the sake of his parents, beat his bones down to the marrow and continued in this way to do this for hundreds of thousands of kalpas, that person still would not have repayed the deep kindness of his parents.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"If there were a person who, for the sake of his parents, swallowed molten iron pellets and continued in this way to do this for hundreds of thousands of kalpas, that person still would not have repayed the deep kindness of his parents."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, upon hearing the Buddha speak about the kindness and virtue of parents, everyone in the Great Assembly wept silent tears and felt searing pain in their hearts. They reflected deeply, simultaneously brought forth shame and said to the Buddha, " World Honored One, how can we repay the deep kindness of our parents?"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha replied, "Disciples of the Buddha, if you wish to repay your parents' kindness, write out this Sutra on their behalf. Recite this Sutra on their behalf. Repent of transgressions and offenses on their behalf. For the sake of your parents, make offerings to the Triple Jewel. For the sake of your parents, hold the precept of pure eating. For the sake of your parents, practice giving and cultivate blessings. If you are able to do these things, you are being a filial child. If you do not do these things, you are a person destined for the hells."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha told Ananda, "If a person is not filial, when his life ends and his body decays, he will fall into the Spaceless, Avici Hell. This great hell is eighty thousand yojanas in circumference and is surrounded on all four sides by iron walls. Above, it is covered over by nets, and the ground is also made of iron. A mass of fire bums fiercely, while thunder roars and bright bolts of lightning set things afire. Molten brass and iron fluids are poured over the offenders' bodies. Brass dogs and iron snakes constantly spew out fire and smoke which burns the offenders and broils their flesh and fat to a pulp.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Oh, such suffering! Difficult to take, difficult to bear! There are poles, hooks, spears, and lances, iron halberds and iron chains, iron hammers, and iron awls. Wheels of iron knives rain down from the air. The offender is chopped, hacked, or stabbed, and undergoes these cruel punishments for kalpas without respite.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Then they enter the remaining hells, where their heads are capped with fiery basins, while iron wheels roll over their bodies, passing both horizontally and vertically until their guts are ripped open and their bones and flesh are squashed to a pulp. Within a single day, they experience myriad births and myriad deaths. Such sufferings are a result of committing the five rebellious acts and of being unfilial when one was alive."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, upon hearing the Buddha speak about the virtue of parents' kindness, everyone in the Great Assembly wept sorrowfully and addressed the Tathagata, "On this day, how can we repay the deep kindness of our parents?"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha said, "Disciples of the Buddha, if you wish to repay their kindness, then for the sake of your parents print this Sutra. This is truly repaying their kindness. If one can print one copy, then one will get to see one Buddha. If one can print ten copies, then one will get to see ten Buddhas. If one can print one hundred copies, then one will get to see one hundred Buddhas. If one can print one thousand copies, then one will get to see one thousand Buddhas. If one can print ten thousand copies, then one will get to see ten thousand Buddhas. This is the power derived when good people print Sutras. All Buddhas will forever protect such people with their kindness and can immediately cause the parents of such people to be reborn in the heavens, to enjoy all kinds of happiness, and to leave behind the sufferings of the hells."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, Ananda and the rest of the Great Assembly--the asuras, garudas, kinnaras, mahoragas, people, non-people, and others, as well as the gods, dragons, yakshas, gandarvas, wheel-turning sage kings, and all the lesser kings--felt all the hairs on their bodies stand on end when they heard what the Buddha had said. They wept grievously and were unable to stop themselves. Each one of them made a vow saying, "All of us, from now until the exhaustion of the bounds of the future, would rather that our bodies be pulverized into small particles of dust for a hundred thousand kalpas, than to ever go against the Thus Come One's sagely teachings. We would rather that our tongues be plucked out, so that they would extend for a full yojana, and that for a hundred thousand kalpas an iron plough would run over them; we would rather have a hundred-thousand bladed wheel roll freely over our bodies, than ever go against the Tathagata's sagely teachings. We would rather that our bodies be ensnared in an iron net for a hundred thousand kalpas, than ever go against the Tathagata's sagely teachings. We would rather that for a hundred thousand kalpas our bodies would be chopped, hacked, mutilated, and chiselled into ten million pieces so that our skin, flesh, joints, and bones would be completely disintegrated, than ever go against the Tathagata's sagely teachings."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, Ananda, with a dignity and a sense of peace, rose from his seat and asked the Buddha, "World Honored One, what name shall this Sutra have when we accord with it and uphold it?"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha told Ananda, "This Sutra is called THE SUTRA ABOUT THE DEEP KINDNESS OF PARENTS AND THE DIFFICULTY OF REPAYING IT. Use this name when you accord with it and uphold it."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the Great Assembly, the gods, humans, asuras, and the others, hearing what the Buddha has said, were completely delighted. They believed it, received it, and offered up their conduct in accord with it, and then bowed and withdrew. </span></div>ven. Xian Zhong Bloghttp://www.blogger.com/profile/08213483685765200063noreply@blogger.comtag:blogger.com,1999:blog-5547811324785639683.post-46733644609747097152010-11-26T07:46:00.000-08:002010-11-26T07:46:28.863-08:00The Sutra of the Merit and Virtue of the Past Vows of Medicine Master Vaidurya Light Tathagata<div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"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</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.'</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"The tenth great vow: 'I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are tom by grief and distress and suffering in body and mind, to obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power.'</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"The eleventh great vow: 'I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst that they create all kinds of bad karma in their quest for food, upon hearing my name and single-mindedly accepting and maintaining it, to be filled with delicious food and drink and afterward, by means of the flavor of Dharma, to settle in ultimate peace and happiness.'</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"The twelfth great vow: 'I vow that in a future life when I attain Bodhi, if there are sentient beings who are poor and without clothes so that day and night they are troubled by mosquitoes and flies, and by cold and heat, upon hearing my name and single-mindedly accepting and maintaining it, they shall obtain all kinds of fine and wonderful garments that accord with their tastes, as well as a variety of precious adornments, flower garlands, fragrant balms, and the enjoyments of music and various kinds of talents, so that all their hearts, delights will be fulfilled.'</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"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</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the World Honored One again spoke to the Pure Youth Manjusri saying, "Manjusri, there are living beings who don't distinguish good from evil, who indulge in greed and stinginess, and who know nothing of giving or its rewards. They are stupid, ignorant, and lack the foundation of faith. They accumulate much wealth and many treasures and ardently guard them. When they see a beggar coming, they feel displeased. When they have to practice an act of charity that does not benefit themselves, they feel as though they were cutting a piece of flesh from their body, and they suffer deep and painful regret.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"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</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Moreover, Manjusri, if there are sentient beings who harbor stinginess, greed, and jealousy who praise them- selves and disparage others, they will fallinto the three evil destinies for countless thousands of years where they will undergo intense suffering. After undergoing intense suffering, at the end of their lives they will be born in the world as oxen, horses, camels, and donkeys that are constantly beaten, afflicted by thirst and hunger, and made to carry heavy burdens along the roads. Or they may be reborn among lowly people, as slaves or servants who are always ordered around by others and who never for a moment feel at ease.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"If such beings, in their former lives as humans, heard the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and by this good cause are able to remember it and sincerely take refuge with that Buddha, then, by means of the Buddha's spiritual power, they will be liberated from all sufferings. They will be endowed with keen faculties, and they will be wise and erudite. They will always seek the supreme Dharmas and encounter good friends. They will eternally sever the nets of demons and smash the shell of ignorance. They will dry up the river of afflictions and be liberated from birth, old age, sickness, death, anxiety, grief, suffering, and vexation.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"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</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">of evil karma. Never willing to benefit and forgive others, they scheme to harm one another instead. They pray to the spirits of the mountain forests, trees, and graves. They kill living beings in order to make sacrifices of blood and flesh to the yaksa and raksasa ghosts. They write down the names of their enemies and make images of them, and then they hex those names and images with evil mantras. They summon paralysis ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their enemies.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"However, if the victims hear the name of Medicine Master Vaidurya Light Tathagata, then all those evil things will lose their power to do harm. The evildoers will become kind to one another. They will attain benefit, peace, and happiness and no longer cherish thoughts of malice, affliction, or enmity. Everyone will rejoice and feel content with what they have. Instead of encroaching upon each other, they will seek to benefit one another.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"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</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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 Na mo bo qie fa di. Bi sha she. Ju lu bi liu li. Bo la po. He la she ye. Da tuo jie duo ye. E la he di. San miao san pu tuo ye. Da zhi tuo nan. Bi sha shi. Bi sha shi. Bi sha she. San mo jie di. Suo he. 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</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, there may be those who accept and uphold this Sutra, read and recite it, explain its meanings for others, write it out themselves, or tell others to write it out. They may revere it by making offerings of various flowers, paste incense, powdered incense, stick incense, flower garlands, necklaces, banners, canopies, and music. They may make bags of five-colored thread in which to keep the Sutra. They may sweep clean a place and arrange a high altar on which to place this Sutra. At that time, the Four Heavenly Kings with their retinues and other innumerable hundreds of thousands of gods will come to that place to worship and protect it.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"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</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"When a person is endangered by water, fire, knives, or poison; or finds himself on a steep cliff or in a dangerous place; or faces fierce elephants, lions, tigers, wolves, bears, poisonous snakes, scorpions, centipedes, millipedes, mosquitoes, gnats, or other frightful things, if he can single- mindedly recollect, worship, and make offerings to that Buddha, he will be liberated from all those frightful things. When other countries invade or when there are thieves or riots, if a person can recollect and worship that Tathagata, then he will be free of all of these as well.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Moreover, Manjusri, there may be good men and women of pure faith who, all their lives, do not worship other gods, but single-mindedly take refuge with the Buddha, the Dharma, and the Sangha. They accept and uphold precepts, such as the five precepts, the ten precepts, the four hundred precepts of a Bodhisattva, the two hundred and fifty precepts of a Bhikshu, or the five hundred precepts of a Bhikshuni. Perhaps they have violated some of the precepts they received and are afraid of falling into the evil destinies. If they concentrate on reciting that Buddha's name and worship and make offerings to him, they definitely will not be reborn in the three evil destinies.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"If there is a woman about to give birth who suffers great pain, if she sincerely recites his name and worships, praises, venerates, and makes offerings to that Tathagata, her sufferings will be dispelled. The newborn child will be sound and healthy, and will have upright features. Seeing him will make people happy. He will be keen and intelligent, peaceful and secure, and with few ailments, and no evil spirit will come to rob him of his vitality.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time the World Honored One said to Ananda, "The merit and virtue of the World Honored One, Medicine Master Vaidurya Light Tathagata, which I have just extolled, is the extremely profound practice of all Buddhas. It is difficult to fathom and to comprehend. Do you believe it or not?</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha told Ananda, "If these sentient beings hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely accept and uphold it without any doubts, they cannot possibly fall into the evil destinies.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"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!"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time within the assembly, a Bodhisattva Mahasattva named One who Rescues and liberates arose from his seat, bared his right shoulder, knelt with his right knee on the ground, leaned forward with his palms joined together, and said to the Buddha, "Greatly virtuous World Honored One! During the Dharma Image Age, there will be living beings afflicted with various diseases, emaciated front chronic illnesses, unable to eat or drink, their throats parched and their lips dry. Such a being sees darkness gathering all around him as the signs of death appear. While lying in bed, surrounded by his weeping parents, relatives, and friends, he sees the messengers of Yama leading his spirit before that king of justice. Every sentient being has spirits that stay with him throughout his life. They record his every deed, both good and evil, to present to Yama, the king of justice. At that time, King Yama interrogates this person in order to tally his karma and mete out judgement according to his good and evil deeds.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"At that time, if the sick person's relatives and friends, on his behalf, can take refuge with the World Honored One, Medicine Master Vaidurya Light Tathagata, and request members of the Sangha to recite this Sutra, to light seven layers of lamp, and to hang up the five colored banners for prolonging life, then it is possible for his spirit to return. As if in a dream, the person will see everything very clearly himself.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"If his spirit returns after seven, twenty-one, thirty five, or forty-nine days, he will feel as if awakened from a dream and will remember the retributions that he underwent for his good and bad karma. Having personally witnessed the retributions of his own karma, he will never again do any evil, even if his very life is endangered. Therefore, good men and women of pure faith should accept and uphold the name of Medicine Master Vaidurya Light Tathagata and, according to their capability, worship and make offerings to him."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, Ananda asked the Bodhisattva who Rescues and liberates, Good man, how should we worship and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata? And how should we make the banners and lamps that prolong life?"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Bodhisattva who Rescues and Liberates said, "Greatly Virtuous One, if there is a sick person who wishes to be freed from sickness and suffering, for his sake one should accept and uphold the eight precepts for seven days and seven nights, and make offerings to the Bhikshu Sangha of as many items of food, drink, and other necessities as are in his power to give.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"During the six periods of the day and night one should worship, practice the Way, and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata. Read and recite this Sutra forty-nine times, light forty-nine lamps, and make seven images of that Tathagata. In front of each image place seven lamps, each as large as a cartwheel. These lamps must be kept burning continuously for forty-nine days. Hang up five- colored banners that are forty-nine spans long. Liberate a variety of living creatures, as many as forty-nine species. Then the sick one will be able to surmount the danger and will not suffer an untimely death or be held by evil ghosts.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, twelve great yaksa generals were present in the assembly. They were: General Kumbhira, General Vajra, General Mihira, General Andira, General Anila, General Sandira, General Indra, General Pajra, General Makura, General Kinnara, General Catura, and General Vikarala. These twelve great yaksa generals, each with a retinue of seven thousand yaksas, simultaneously raised their voices and addressed the Buddha, "World Honored One! Today, by relying on the Buddha's awesome power, we are able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. As a result, we are no longer afraid of the evil destinies. All of us are of one mind to take refuge with the Buddha, the Dharma, and the Sangha to the end of our lives. We vow to support all living beings and to benefit them, so that they may live in peace and happiness. In whatever cities, villages, countries, or secluded forests this Sutra circulates, or wherever people accept and uphold the name of Medicine Master Vaidurya Light Tathagata and venerate and make offerings to him, we, together with our retinues, will guard and protect them, deliver them from all distress, and fulfill all their wishes. If a person wishes to dispel illnesses and difficulties, he should read or recite this Sutra and tie a five-colored thread into knots, forming the letters of our names. He should untie the knots when his wishes have been fulfilled.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the World Honored One praised the great yaksa generals, saying, "Good indeed, good indeed, mighty yaksa generals! All of you who want to repay the kindness of the World Honored One, Medicine Master Vaidurya Light Tathagata, should always benefit beings and bring peace and happiness to them in this way.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">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.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">End of the Sutra of the Merit and Virtue of the Past Vows of Medicine Master Vaidurya Light Tathagata.</span></div>ven. Xian Zhong Bloghttp://www.blogger.com/profile/08213483685765200063noreply@blogger.comtag:blogger.com,1999:blog-5547811324785639683.post-40410042053498454012010-11-26T07:41:00.000-08:002010-11-26T07:41:02.499-08:00Mahaparinirvana Sutra<div style="color: #990000; text-align: justify;"><span style="font-size: large;">Mahaparinirvana Sutra (The Great Parinirvana Sutra -Mahayana)</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">[Redacted from the Chinese of Dharmakshema by Huiyan, Huiguan, and Xie Lingyun and Translated into English by Charles Patton unless otherwise noted--only those chapters shown in bold-face type are included here.]</span></div><span style="color: #990000; font-size: large;"> 1. <a href="http://www.zhaxizhuoma.net/DHARMA/Tripitaka/MahaparinirvanaMahayana.htm#1"><strong>Introduction</strong></a><br />
2. <a href="http://www.zhaxizhuoma.net/DHARMA/Tripitaka/MahaparinirvanaMahayana.htm#2"><strong>Cunda</strong></a><br />
3. <a href="http://www.zhaxizhuoma.net/DHARMA/Tripitaka/MahaparinirvanaMahayana.htm#3"><strong>Lamentations</strong></a><br />
4. <strong><a href="http://www.zhaxizhuoma.net/DHARMA/Tripitaka/MahaparinirvanaMahayana2.htm#4">Long Life Span</a></strong> <span class="style23"><span class="style50">(Translated from the Chinese of Kumarajiva by Kosho Yamamoto)</span></span><br />
5. <a href="http://www.zhaxizhuoma.net/DHARMA/Tripitaka/MahaparinirvanaMahayana2.htm#5"><strong>The Adamantine Body</strong></a> (<span class="style23"><span class="style50">Translated from the Chinese of Kumarajiva by Kosho Yamamoto)</span></span><br />
6. <a href="http://www.zhaxizhuoma.net/DHARMA/Tripitaka/MahaparinirvanaMahayana.htm#6"><strong>The Merit of the Title</strong></a><br />
7. The Four Characteristics<br />
8. The Four Dependables<br />
9. Wrong and Right<br />
10. <a href="http://www.zhaxizhuoma.net/DHARMA/Tripitaka/MahaparinirvanaMahayana.htm#10"><strong>The Four Truths</strong></a><br />
11. <a href="http://www.zhaxizhuoma.net/DHARMA/Tripitaka/MahaparinirvanaMahayana.htm#11"><strong>The Four Inverted Views</strong></a><br />
12. <strong><a href="http://www.zhaxizhuoma.net/DHARMA/Tripitaka/MahaparinirvanaMahayana2.htm#12">The Tathàgata's Nature</a></strong> <span class="style23"><span class="style50">(Translated from the Chinese of Kumarajiva by Kosho Yamamoto)</span></span><br />
13. The Written Characters<br />
14. The Bird Parable<br />
15. <a href="http://www.zhaxizhuoma.net/DHARMA/Tripitaka/MahaparinirvanaMahayana.htm#15"><strong>The Moon Parable</strong></a><br />
16. The Bodhisattva<br />
17. The Questions of All the Great Assemblies<br />
18. <a href="http://www.zhaxizhuoma.net/DHARMA/Tripitaka/MahaparinirvanaMahayana2.htm#18"><strong>Manifestation of Illness</strong></a> <span class="style23"><span class="style50">(Translated from the Chinese of Kumarajiva by Kosho Yamamoto)</span></span><br />
19. The Noble Practice<br />
20. The Brahmin Practice<br />
21. The Newborn Practice<br />
22. Bodhisattva Light of Universal Illumination of the Highest Virtue King<br />
23. Bodhisattva Lion's Roar<br />
24. Bodhisattva Kàsyapa<br />
25. Kauõóinya</span> <div style="color: #990000; text-align: justify;"><span style="font-size: large;">Thus have I heard. One time the Buddha was staying at the city of Kusinagara, the birthplace of the great worthy, on the shore of the Ajiravati River between a pair of Sala trees. At that time, the World Honored One was accompanied by a great bhiksu congregation numbering eighty nayutas of kotis [1] of people, encircling him front and back. On the fifteenth day of the second month, the time of his entry into Nirvana was eminent. Using the buddhas’ spiritual power, he issued a great voice that universally filled the minds of beings. Conforming to each species of beings, the voice addressed all the sentient beings (sattvas), "Today the Tathagata, the Arhat, the Perfectly Enlightened One, feels compassion for sentient beings, protectively shelters the sentient beings, and regards sentient beings equally as he would his own son, Rahula. For the sake of those who have taken refuge, and for the householders, the greatly awakened World Honored One now wishes to enter Nirvana. If any sentient being has uncertainties, they can now submit the very last questions [to the Tathagata]."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the World Honored One in the early morning issued from his facial orifices a variety of lights. Their brilliance was of various colors. They were blue, yellow, red, white, rock crystal (sphatika), and agate. The light pervasively lit the trichiliocosm of Buddha worlds, reaching out into all ten directions as well. Within those worlds, the sentient beings of the six destinies who encountered this</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Noble Brahmin Newborn</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Practice Practice Practice</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">light had their evil defilements and afflictions completely nullified. The minds of the sentient beings who witnessed these events were greatly distressed (duhkha), and yet at once they were uplifted by the voice of compassion, which was called the Cry of Compassion. Its lament was that of a sympathetic parent, who cries, "O, the suffering! The distress!" They lifted their hands to their heads, beat their breasts, and gave a great cry. These beings, whether or not they had bodily form, were angry and apprehensive. They wept and sobbed.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the mountains and oceans of the Earth quaked and trembled. Then the sentient beings who shared this experience said to each other, "We now resolve to discipline ourselves, so that none are subject to great anxiety or affliction. Let us go now with haste to Kusinagara, the city of the great worthy’s birthplace. And when we arrive we will salute the Tathagata, pay our respects, and beseech him to forgo entry into parinirvana, to remain in the world for another kalpa or more."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">They held each other’s hands and again exclaimed, "The worldly existence is vacant and the merits of sentient beings are exhausted. The unwholesome deeds of old have brought them into this world. Now, the Sage shall soon leave us! He shall soon leave us! It is not long now before the Tathagata must enter Nirvana."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And again they said, "The worldly existence is vacant! The worldly existence is vacant! From now on we will be without his aid and protection. Having no tradition to look to, we are left impoverished and isolated from the [Dharma] dew. In one morning, we shall be left behind by the unsurpassed World Honored One. Who shall we go to with our questions when there are doubts or misconceptions?"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And then there was a measureless number of great disciples present. The venerable Mahakatyayana, the venerable Vakula, and the venerable Upananda were among</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">those of the great bhiksus who witnessed the Buddha’s light and, being unable to maintain themselves, their bodies were tossed about when the ground shook. Their minds were muddled, doubtful, and anguished when the great cry [of compassion] arose. There arose in them such a variety of afflictions (klesas).</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And at that time, there were eighty kotis of bhiksus who were arhats. Their minds had attained freedom. Having done what needed to be done, they had departed from the afflictions. Having pacified the roots [of defilement], they were like great Naga kings in their great deportment and virtue. Having consummated the wisdom of emptiness and seized the their own reward, they were like a sandalwood forest with sandalwood trees all around, or like the lions who surround a lion king. Having consummated such infinite virtues, they were true disciples of the Buddha.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">In the early morning just as the sun was rising, when each of them woke and went to brush their teeth, they encountered the Buddha’s light and there appeared an image before them that said, "Sage, you must bath and brush your teeth with haste!" This being said, they arose, hands and body, and when they stood the side of their bodies upon which they had lain was red like the palasa blossom. Tears filled their eyes, and there arose in them a great anguish. Hoping that sentient beings might receive the blessing of peaceful happiness, they had consummated the Mahayana’s supreme practice of emptiness, manifesting the inception of the expediency of the Tathagata’s esoteric teachings. In order to prevent the disappearance of the spoken Dharmas and bring about the circumstances leading to the pacification of sentient beings, they made haste to the Buddha, prostrated themselves at his feet, and circled him one hundred thousand times. With their palms together in reverence, they withdrew to sit at one side.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And at that time, there was present the women of</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Kusinagara. Bhiksuni Good Worthy, bhiksuni Upananda, and bhiksuni Oceanic Mind were accompanied by sixty nayutas of bhiksunis who were great arhats. Their outflows ended, their minds had attained freedom. Having done what needed to be done, they had departed from the afflictions. Having pacified the roots [of defilement], they were like great Nagas in their great deportment and virtue. They had consummated the wisdom of emptiness.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">In the early morning just as the sun was rising, they arose, hands and body. When they stood the side of their bodies upon which they had lain was red like the Palasa blossom. Tears filled their eyes, and there arose in them a great anguish. They, too, hoping that sentient beings might receive the blessing of peaceful happiness, had consummated the Mahayana’s supreme practice of emptiness, manifesting the inception of the expediency of the Tathagata’s esoteric teachings. In order to prevent the disappearance of the spoken Dharmas and bring about the circumstances leading to the pacification of sentient beings, they made haste to the Buddha, prostrated themselves at his feet, and circled him one hundred thousand times. With their palms together in reverence, they withdrew to sit at one side.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And among the bhiksunis, there were bhiksunis who were like Nagas among the bodhisattvas. They were seated and peacefully dwelt at the level of imperturbability among the ten bodhisattva stages. It was in order to transform sentient beings that they manifested female bodes and constantly practiced the four immeasurable minds. Having attained the power of freedom, they could transform themselves into Buddhas [if they so chose].</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, there were bodhisattva-mahasattvas whose number were like the sands of the Ganges River. Nagas among men, they were seated and peacefully dwelt at the level of imperturbability among the ten bodhisattva stages, and could expediently manifest their bodies [freely]. Their</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">names were Bodhisattva Oceanic Virtue and Bodhisattva Inexhaustible Mind. They were the foremost leaders among the bodhisattva-mahasattvas. Their thoughts were reverent of the Mahayana, peacefully dwelt in the Mahayana, deeply understood the Mahayana, delighted in the Mahayana, and protected the Mahayana. They were skilled in conforming themselves [to the circumstances of] all worldly beings, making the vow, "I shall lead those who have not yet been liberated to the attainment of liberation." They had in the distant past of infinite kalpas cultivated and kept the precepts purely, skillfully maintained the practice of understanding what is not yet understood, and assisted the three jewels, being certain that they did not perish. And in future lives they would turn the Dharma wheel, adorning themselves with the great armor. Consummating thus such infinitely virtuous deeds, they regarded sentient beings equally as they would an only child.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">In the early morning just as the sun was rising, they encountered the Buddha’s light and arose, hands and body. When they stood the side of their bodies upon which they had lain was red like the Palasa blossom. Tears filled their eyes, and there arose in them a great anguish. They, too, hoping that sentient beings might receive the blessing of peaceful happiness, had consummated the Mahayana’s supreme and practice of emptiness, manifesting the inception of the expediency of the Tathagata’s esoteric teachings. In order to prevent the disappearance of the spoken Dharmas and bring about the circumstances leading to the pacification of sentient beings, they made haste to the Buddha, prostrated themselves at his feet, and circled him one hundred thousand times. With their palms together in reverence, they withdrew to sit at one side. And at that time, there were upasakas whose number were like the sands of two Ganges Rivers. They had taken and kept the precepts, perfect was their majestic deportment.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">They were the upasaka King Majestic Virtue of Undefiled Speech and upasaka Good Virtue. They were the foremost leaders. They deeply delighted in the contemplation of the ways of correcting oneself. The subjects of contemplation were suffering and happiness, permanence and impermanence, purity and impurity, self and non-self, the real and the unreal, taking refuge and not taking refuge, sentient beings and what is not sentient beings, the continuous and non-continuous, peace and non-peace, the conditioned and the unconditioned, the ending and the unending, Nirvana and what is not Nirvana, as well as advancement and what is not advancement. They always delighted deeply in the contemplation of ways of correcting themselves. They, too, longed to and delighted in listening to the unsurpassed Mahayana. And having heard it, they could explain it to others. They were skilled in keeping the precepts purely, which quenched their thirst for the Mahayana. When they were completely satisfied, they could, again, drink up what remained. They were skilled at accumulating the unsurpassed wisdom. They delighted in the Mahayana and defended it. They were skilled at conforming themselves to [the circumstances] of the all worldly beings, liberating those who were not yet liberated and understanding what was not yet understood. They assisted the three jewels, being certain that they did not perish. And in future lives they would turn the Dharma wheel, adorning themselves with the great armor. Their minds were constantly steeped in the flavor of the pure practice of the precepts. Consummating thus such infinitely virtuous deeds, there arose the great thought of compassion when they regarded sentient beings equally as it would with an only child.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">In the early morning just as the sun was rising, because they wished to be present for the cremation the Tathagata’s body, they each took up 10,000 bundles of fragrant woods. These included sandalwood, agura, oxhead</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">sandalwood, and fragrant wood of the Heavens. The lines on the grain of each of these woods were quite compact. They had embedded into them the seven treasures, which glowed with a marvelous light. It was as though they were painted decoratively with various hues. Through the Buddha’s power, there were wondrous hues of blue, yellow, red, and white that sentient beings were delighted to see. These woods had been treated with a variety of perfumes, with saffron, agura, and ambar. They were sprinkled with flowers. These included blue lotuses (utpala), white lotuses (kumuda), red lotuses (padma), and silver lotuses (pundarika). These fragrant woods were covered with pennants of all five colors. These pennants were soft and pliant, marvelous, like heavenly robes, silk robes (Kauseya), linen (ksauma), or silk embroidery.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">They carried these fragrant woods with jewel-studded carts. These jewel-studded carts produced a variety of lights that were blue, yellow, red, and white. Their axles and spokes were filled with a mixture of the seven treasures. Each of these carts was yoked with teams of four horses, and each of these horses was as swift as the wind. Each of these carts had standing at its fore fifty- seven marvelous and precious pennants, and a netting woven from real gold covered them. Each of these jewel- studded carts had fifty wondrous and precious canopies. Above each of these carts there were draped blossom vines on which were blue lotuses, white lotuses, red lotuses, and silver lotuses.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The flowers were tempered with gold, had leaves of adamantine, and were set on terraces. In these flower terraces there were numerous bees that buzzed in them happily, enjoying themselves. Also, there were wondrous voices that spoke of impermanence, affliction, emptiness, and selflessness. And these voices spoke of the root of practicing the bodhisattva path. There were, as well, a variety of singers and musicians who played bamboo lutes,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">harps, flutes, and drums. To this delightful music was a voice saying, "O, the suffering! The suffering that is in this vacant world!" Before each of these carts there were four jewel-studded stands carried by upasakas. And upon these stands were piled a variety of flowers. These included blue lotuses, white lotuses, red lotuses, and silver lotuses. There were also saffron fragrances and other perfuming fragrances that were wondrous and supreme. The upasakas furnished a variety of meals and supplies for the Buddha and the sangha. This included fragrant firewood made of sandalwood and agura. The food was sweet and exquisitely cooked in the eight virtuous waters, and had the six flavors. These were 1) bitter, 2) sour, 3) sweet, 4) acrid, 5) salty, and 6) insipid. The food also had three virtues. These were 1) light and soft, 2) pure and clean, and 3) like the Dharma. Assembling such a variety of adornments, they went to the Worthy One’s birthplace, where he rested between a pair of Sala trees.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Once there, they spread gold dust throughout the area. With kalavinka clothing, kambala clothing, and embroidered silk clothing they covered up the gold dust, creating a pile all around twelve yojanas high. For the Buddha and the sangha, they prepared lion thrones inlaid with the seven treasures. These thrones were as tall as Mount Sumeru. And above them were precious curtains, from which were hung diamond necklaces. From the Sala trees were hung a variety of marvelous pennants and canopies. The trees were treated with a variety of excellent perfumes. Flowers of various names were scattered among the trees.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The upasakas each then had this thought, "If any sentient beings are lacking in their possessions of drink, food, clothing, medicine, head, eyes, limbs, or body; then they can make use of and be furnished with these offerings." Once they had given this gift, the upasakas departed from having desire, enmity, anger, defilement, discord, or</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">otherwise injurious thoughts. Being devoid of any remainder of these thoughts, they made the vow to seek the life of merit and happiness. Their only ambition was the unsurpassed and pure bodhi. These upasakas had peacefully dwelt in the bodhisattva path.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And then they had this thought, "The Tathagata has today received our food and shall enter into Nirvana." Having had that thought, they arose, hands and body, and when they stood the side of their bodies upon which they had lain was red like the Palasa blossom. Tears filled their eyes, and there arose in them a great anguish. Each of them took up and carried the gift of supplies that were piled into their jewel-studded carts. These included the fragrant woods, pennants, flags, precious canopies, beverages, and food. They went to the Buddha with haste and prostrated themselves at his feet. With what they had carried with them, they made offerings with the desire to support the Tathagata. They then circled him one hundred thousand times, praising his [ten] epithets. Their tearful grief was such that it shook both Heaven and Earth.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">They beat their beasts and let out a great cry. Tears fell from Heaven like rain. And they said to one another, "O, Sage, the suffering of this vacant world! How vacant is the world!"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">They said to the Buddha, "Our only wish is for the Tathagata to mercifully receive our very last offerings." The World Honored One remained silent when he saw this and did not accept the offerings. And after three such attempts, he still did not accept them. The upasakas’ wish going unfulfilled, their minds were sorrowful as they silently waited. It was just like the extreme grief and anguish of a loving father whose only child had come to the end of its life and was forced to send its body back home with him for the funeral. The compassionate tears and anguish of these upasakas was also so. With their gifts and supplies, they calmly arranged a place and withdrew to sit quietly at</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">one side. And at that time, there were upasikas whose number were like the sands of three Ganges Rivers. They had taken and kept the five precepts, perfect was their majestic deportment. Their names were upasika Life of Virtue, upasika Virtuous Hairpin, and upasika Vaisakha. They were the foremost leaders among the myriad number of upasikas. They were able to deeply serve, protect, and uphold the true Dharma. In order to liberate the measureless kotis of sentient beings, they manifested female bodies to enforce the household Dharma. They regarded their own bodies to be like the four poisonous snakes, like bodies constantly being the meal for an infinite number of insects, like bodies that were foul smelling, polluted, lustful, and a prison of bondages. They regarded their bodies as being capable of evil deeds such as the taking of life, regarded their bodies to be constantly leaking from the nine impure orifices, and also like a construction of blood, flesh, sinew, and bone wrapped in skin. The use of the hands and feet was for repelling enemies, like the tower and shield. The eye was the window. The head was the ceremonial hall. The heart was the Lord’s abode. The Buddhas, the World Honored Ones, discard and leave behind this bodily fortress. In contrast, when the ordinary man encounters another person, he always has attachments to the feelings he has [about that person’s body]. Whether they are covetous, lustful, angry, or hateful, he encounters delusions, as though demons (raksasa) inhabited the other person’s body. The upasikaas regarded the body to be infirm like rushes, reeds, the airavana tree, water bubbles, banana plants, and weeds. They regarded the body to be impermanent and that thoughts abided nowhere in it. That it was just like a lightning flash, rushing water, or the shadows cast by a fire. That it was like drawing a line in water, which just as it is drawn is swallowed up again. They regarded the body to</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">be variable and destructible, like a great tree growing on a river shore, or near a sheer cliff. They regarded the body to be unenduring, that it shall be food to foxes, wolves, kites, owls, buzzards, eagles, ravens, magpies, and starving dogs. Who that is a Sage would delight in this body? How can an ox’s footprints hold an ocean’s waters? It is impossible to say that they can. They regarded the body to be impermanent, impure, foul smelling, and unclean. How can the round Earth be used like a date tree? Its gradual turning is so slight, like seeds being ground into dust grains, it is impossible to say that it can be. The body is given to faults and anxiety. This is why it should be abandoned, like casting aside tears and criticism.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Under these circumstances the upasikas, with the Dharmas of emptiness, marklessness, and wishlessness constantly cultivated their minds. They deeply delighted in asking to receive the Mahayana Sutras. And having heard them, they could explain them to others. They protected and upheld their personal vows, even while their female bodies were slandered. Deeply could their behavior cause insecurity in those with the dispositions of anxiety and disgust. The upasikas always cultivated their minds, gathering thus the correct contemplation, destroying the endlessly turning wheel of birth and death (samsara). Once they had quenched their thirst for the Mahayana and were completely satisfied, they could, again, drink up what remained. They deeply delighted in the Mahayana and defended it. And although they manifested female bodies, they were really bodhisattvas. They were skilled in conforming themselves [to the circumstances of] all worldly beings, liberating those not yet liberated and understanding what has not yet been understood. They assisted the three jewels, being certain that they did not perish. And in future lives they would turn the Dharma wheel, adorning themselves with the great armor. They kept firmly to the precepts. Consummating thus such</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">virtuous deeds, there arose the great thought of compassion when they regarded sentient beings equally as it would with an only child. In the early morning just as the sun was rising, they said to one another, "Today we ought to go to that pair of Sala trees." The upasikas gathered together supplies twice as great as the last. They took these offerings, went to the Buddha, and prostrated themselves at his feet. They circled him one hundred thousand times and said to the Buddha, "World Honored One, we now have provided for the Buddha and the sangha these offerings of supplies. Our only wish is for the Tathagata to mercifully receive our very last offerings."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Tathagata remained silent and did not accept their offerings. The upasikas’ wish going unfulfilled, their minds were sorrowful as they withdrew to sit at one side. And at that time, there were carts carrying the men, women, wives, children, and attendants from the city of Vaisali whose number was like the sands of four Ganges Rivers. And with them also was the King of Jambuvipa and his attendants. They came seeking the Dharma and were skilled in the cultivation of practicing the precepts, perfect was their majestic deportment. The destruction of the Dharma by the various heretics always caused them to say to one another, "We vow use gold, silver, and grain to bring about the sweet dew of the inexhaustible and true Dharma, so that the germ at its very core will abide for a long time in the world. This wish leads us to always cultivate our studies. If there is someone who slanders the Buddhas’ true Dharma, we shall cut out his tongue." And, again, they composed the vow, "If there is someone who leaves the household life and then breaks the precepts, then we shall stop him and send him back to the lay life to work as a scribe. If they can take deep delight in protecting and keeping the true Dharma, then we shall respect and honor them as we would our own fathers and mothers. If</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">there is a sangha that can cultivate the true Dharma, then we shall follow them gladly and give them vitality and strength." They always wished and gladly listened to the Mahayana Sutras. And having heard them, they could explain them to others. They had completely consummated such virtuous deeds.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Their names were the Licchavi Pure and Undefiled Seed, the Licchavi Pure and Unerring, and the Licchavi Ganges Waters of Undefiled and Pure Virtue. They each said to each other, "The Sages now have made haste to the Buddha with offerings of supplies of a variety of excellences." They each departed with their carts that were adorned by 84,000 great elephants, 84000 great four-horse jeweled carriages, and 84,000 moonlight pearls. They took with them bundles of heavenly wood, sandalwood, and airavana perfumed firewood, the variety of which was of 84,000 kinds. Each of the elephants bore precious pennants, flags, and canopies. The smaller canopies were wrapped around them loosely and filled a yojana. The very shortest of the flags measured thirty-two yojanas in length. The shortest of the pennants were as tall as one hundred yojanas. Carrying such offerings, they went to the Buddha and prostrated themselves at his feet. They circled him 100,000 times and said to the Buddha, "World Honored One, we now have provided for the Buddha and the sangha these offerings of supplies. Our only wish is for the Tathagata to mercifully receive our offerings." The Tathagata remained silent and did not accept their offerings. The Licchavis’ wish going unfulfilled, their minds were sorrowful and grieved. By the Buddha’s spiritual power, they were moved to a grove of seven Tala trees, and there they silently waited.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And at that time, there was a group of great elders whose number was like the sands of five Ganges rivers. They had respect for the Mahayana. If those of the various studies slandered the true Dharma, these men had the ability to</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">defeat them, just as hail and rain breaks and bends the grasses and trees. Their names were the elder Sunlight, the elder Defender of the World, and the elder Defender of the Dharma. They were the foremost leaders. They gathered together supplies five times as great as the last and took their offerings to the pair of Sala trees. They prostrated themselves at the Buddha’s feet, circled him 100,000 times, and then said to the Buddha, "World Honored One, we now have provided for the Buddha and the sangha these offerings of supplies. Our only wish is for the Tathagata to mercifully receive our offerings." The Tathagata remained silent and did not accept their offerings. The elders’ wish going unfulfilled, their minds were sorrowful and grieved. By the Buddha’s spiritual power, they were moved to a grove of seven Tala trees, and there they silently waited.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And at that time, there was the King of Vaisali, his wife, and his palace retinue. From Jambudvipa there were the Kings who had removed the King Ajatasatru from power. They were together with the common people from the villages, towns, and cities of their kingdoms. Among them was one king named Moon Without Defilement. Each wearing four weapons, they wished to go to the Buddha. Each of these Kings had a retinue of one hundred and eighty ten thousands of nayutas of common people. Their carts were war chariots pulled by elephants and horses. The elephants had six tusks and the horses were as swift as the wind. The carts were laden with supplies six times as great as the last. The very smallest of the precious canopies had a circumference easily filling eight yojanas. The very shortest of the flags was sixteen yojanas in length. And the lowest of the precious pennants was thirty-six yojanas high. These Kings peacefully dwelt in the true Dharma and detested scornfully the mistaken Dharmas. They respected the Mahayana and deeply delighted in it. They felt compassion</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">for sentient beings as they would an only child. They carried beverages and food, the aroma of which perfumed the air throughout an area of four yojanas. In the early morning just as the sun was rising, they took up a variety of superior and wondrous sweet delicacies, and went to where the Tathagata was staying between the pair of Saala trees. They said to the Buddha, "World Honored One, we now have provided for the Buddha and the sangha these offerings of supplies. Our only wish is for the Tathagata to mercifully receive our very last offerings." The Tathagata remained silent when he saw this and did not accept their offerings. The Kings’ wish going unfulfilled, their minds were sorrowful as they withdrew to sit at one side. And at that time, there was a group of God Kings whose number was like the sands of seven Ganges Rivers. These were only those who removed the wife of Ajatasatru. In order to liberate sentient beings, they manifested themselves with female bodies. They constantly contemplated their bodily conduct. And by way of the Dharmas of emptiness, marklessness, and wishlessness, they perfumed and cultivated their minds. They were the wife Wonder of the Three Realms and the wife Commiserate Virtue. They were those among the Kings’ wives. They peacefully dwelt in the true Dharma, cultivating their practice of the precepts, perfect was their majestic deportment. They felt compassion for sentient beings as they would an only child. They said to one another, "We should now make haste to the World Honored One." The Kings’ wives gathered offerings seven times as great as the last. They took up aromatic flowers, precious pennants, embroidered silk, flags, canopies, and superior and wondrous beverages and food. The smallest of the precious canopies had a circumference that easily filled sixteen yojanas. The very shortest of the flags was thirty-six yojanas in length. The</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">lowest of the precious flags was sixty-eight yojanas high. The aroma of the beverages and foods perfumed the air throughout an area of eight yojanas. Carrying these offerings of supplies, they went to the Tathagata and prostrated themselves at his feet. They then circled him 100,000 times and said to the Buddha, "World Honored One, we have provided for the Buddha and the sangha these offerings of supplies. Our only wish is for the Tathagata to mercifully receive our very last offerings." The Tathagata remained silent when he saw this and did not accept their offerings. Then, the wives’ wish going unfulfilled, their minds were sorrowful and anguished. They pulled the hair out of their heads, beat their chests, and let out a great wail, like compassionate mothers who had recently buried a beloved child. They withdrew to sit quietly to one side.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And at that time, there was a group of goddesses whose number was like the sands of eight Ganges Rivers. There was the Goddess Extensive Eye who was foremost leader among them. She made the statement, "O, sisters! Look closely, look closely! These various assemblies have gathered together a variety of superior and wondrous offerings of supplies with the wish to offer them to the Tathagata and the bhiksu sangha. We should also gather together such marvelous offerings of supplies to give to the Tathagata. Once the Tathagata has accepted them, he will then enter Nirvana. Sisters, the appearance in the world of the Buddhas, the Tathagatas, is most difficult. To make the very last offerings they accept is twice as difficult to do. If the Buddha enters Nirvana, the world will be left vacant."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The goddesses cherished and delighted in the Mahayana and wished to listen to it. And having heard it, they could explain it to others. When their thirst was quenched for the Mahayana and they were completely satisfied, they could, again, drink up what remained. They defended the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Mahayana. If there was someone from the sanghas of the heretical sects who was envious of the Mahayana, the goddesses were strong enough to knock down their arguments, like a storm knocking down grass. They protected and kept the precepts, perfect was their majestic deportment. They were skilled in conforming themselves [to the circumstances of] all worldly beings, liberating those not yet liberated and saving those not yet saved. And in future lives they would turn the Dharma wheel. They assisted the three jewels, being certain that they did not perish, and cultivated the study of the Mahayana. They adorned themselves with the great armor. Having consummated such infinitely virtuous deeds, they felt compassion for sentient beings as they would an only child.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">In the early morning just as the sun was rising, they each took up a variety of heavenly wood and fragrances, twice that possessed by the human assemblies. The scent of their firewood perfuming the air could suppress the variety of foul odors among mortals. They had white carts with white canopies drawn by teams of white horses. Atop each cart was spread a white sheet. From all four sides of the sheets dangled gold and silver, a variety of fragrant flowers, precious pennants, flags, and canopies. Atop them were piled wondrously sweet delicacies and a variety of delightful dancers. The goddesses prepared their lion thrones. The four feet of their thrones were made of pure blue agate. On the backsides of these thrones the seven treasures were sown into the back and floor. On the front side of each throne was also a golden desk. And the trees were lit by the seven treasures, a variety of pearls being used for lamp light. Marvelous were the heavenly flowers scattered everywhere on their properties. Once the goddesses had gathered these gifts, their minds became grieved, tears flowed freely, and there arose in them a great anguish. In order to bless sentient beings with</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">peaceful happiness, they had consummated the Mahayana’s supreme practice of emptiness, manifesting the inception of the expediency of the Tathagata’s esoteric teachings. And to prevent the disappearance of the spoken Dharmas, they went to the Buddha and prostrated themselves at his feet. They circled him one 100,000 times and then said to Buddha, "World Honored One, our only wish is for the Tathagata to mercifully receive our very last offerings."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Tathagata remained silent when he saw this and did not accept their offerings. The goddesses’ wish going unfulfilled, their minds were grieved and anguished. They withdrew to one side quietly and seated themselves.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And at that time, there were naga kings residing in the four direction whose number was like the sands of nine Ganges Rivers. They were the naga king Peaceful Cultivation of Fortune, the naga king Nanda, and the naaga king Bhananda. They were the foremost leaders.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">In the early morning just as the sun was rising, these naga kings gathered offerings of supplies twice as great as that of the men and gods. They brought them to the Buddha and prostrated themselves at his feet. They circled him 100,000 times and then said to the Buddha, "Our only wish is for the Tathagata to mercifully receive our very last offerings." The Tathagata remained silent when he saw this and did not accept their offerings. The naga kings’ wish going unfulfilled, their minds were grieved and anguished as they withdrew to sit to one side.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And at that time, there were preta kings whose number was like the sands of ten Ganges Rivers. The king Vaisravana was the foremost leader. They said to one another, "The Sages are now making haste to the Buddha!" They gathered offerings of supplies twice that of the nagas. They brought them to the Buddha and prostrated themselves at his feet. They circled him 100,000 times and then said to to the Buddha, "Our only wish is for the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Tathagata to mercifully receive our very last offerings." The Tathagata remained silent when he saw this and did not accept their offerings. The preta kings’ wish going unfulfilled, their minds were grieved and anguished as they withdrew to sit to one side.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">... And at that time, there was Sakro-devanamindra and the four god kings. They said to one another, "You should contemplate the gods’, humans’, and asuras’ great collections of offerings, and their wish to make the very last offerings to the Tathagata. We, too, should make such offerings. If we were to make the very last offerings, the complete consummation of the perfection of giving (dana- paramita) would not be difficult." At that time, the four god kings gathered together offerings twice as great as the last. They brought mandarava flowers, great mandarava flowers, manjusaka flowers, great manjusaka flowers, sandanika flowers, great sandanika flowers, lovely flowers, great lovely flowers, flowers of universal virtue, great flowers of universal virtue, timely flowers, great timely flowers, city perfuming flowers, great city perfuming flowers, delightful flowers, great delightful flowers, flowers that stir up desire, great flowers that stir up desire, flowers of intoxicating fragrance, great flowers of intoxicating fragrance, flowers of pervasive fragrance, great flowers of pervasive fragrance, heavenly golden-pedaled flowers, naga flowers, parijata tree flowers, and kovidara tree flowers. And they brought a variety of superior and wondrous sweet delicacies. They went to the Buddha and prostrated themselves at his feet. These gods glowed with a brilliance that outshone the sun and moon. With these supplies, they wished to make offerings to the Buddha. The Tathagata remained silent when he saw this and did not accept their offerings. At that time, the gods’ wish going unfulfilled, they were grieved and anguished as they withdrew to wait at one side.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And at that time, there was Sakro-devanamindra and the thirty-three gods of the Trayas-trimsa heaven. They gathered together offerings of supplies twice as great as the last. And they brought flowers as before, which perfumed the air in a marvelous and most lovely way. They also brought excellent shrines and smaller shrines with them. They went to the Buddha, prostrated themselves at his feet, and said to him, "World Honored One, we deeply delight in, cherish, and defend the Mahayana. Our only wish is for the Tathagata to mercifully receive our offerings." The Tathagata remained silent when he saw this and did not accept their offerings. And so, the indra gods’ wish going unfulfilled, their minds were grieved and anguished as they withdrew to sit at one side.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Up to the sixth heaven, the gods gathered together offerings, each greater than the last. They gathered precious pennants, flags, and canopies. The smallest of the canopies covered the four heavens. The shortest of the flags enwrapped the four oceans. The lowest of the pennants reached up to the Paranirmita-vasa-vartin heaven. And the flags and pennants fluttering in the wind produced a wondrous sound. The gods also brought the sweetest delicacies. They went to the Buddha, prostrated themselves at his feet, and said to him, "World Honored One, our only wish is for the Tathagata to mercifully receive our offerings." The Tathagata remained silent when he saw this and did not accept their offerings. The gods’ wish going unfulfilled, their minds were grieved and anguished as they withdrew to sit at one side.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Above them, the remaining brahma congregations all came and gathered together. And at that time, there was the great Brahma and his congregation of brahma gods. Their bodies emitted a brilliance that pervaded everything under the four heavens, so much so that the light of the sun and moon in the desire realm were outshone. The brahma gods brought</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">precious pennants, silk embroideries, flags, and canopies. The very shortest of the flags were hung from Brahma’s palace and extended down to the Sala trees below. They went to the Buddha, prostrated themselves at his feet, and said to him, "World Honored One, our only wish is for the Tathagata to mercifully receive our offerings." The Tathagata remained silent when he saw this and did not accept the offerings. The brahmas’ wish going unfulfilled, their minds were grieved and anguished as they withdrew to sit at one side.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And at that time, there was the asura king Vimalacitra, who was accompanied by an infinite number of asuras is a great retinue. Their bodies emitted lights that surpassed that of the brahma gods. The asuras brought precious pennants, silk embroideries, flags, and canopies. The smallest of their canopies could cover a chiliocosm. With the sweetest delicacies, they went to the Buddha, prostrated themselves at his feet, and said to him, "Our only wish is for the Tathagata to mercifully receive our very last offerings." The Tathagata remained silent when he saw this and did not accept their offerings. The asuras’ wish going unfulfilled, their minds were grieved and anguished as they withdrew to sit at one side.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And at that time, there was the mara king of the desire realm, Papiyan. He was accompanied by his retinue of gods and gorgeous women, a congregation of infinite and limitless asankhyas. He opened the gates to Hell and gave [the demons there] pure ice water. This caused him to say, "Now, there is nothing that you can do but turn your thoughts to the Tathagata, the Arhat, the perfectly enlightened one. Let us put together the very last offerings to bring him happiness. This will lead you old demons to find peace." Then the mara Papiyan went into the Hell where all were put to death with blades coated with an infinite variety of excruciating poisons. He poured into that Hell a rain to extinguish the raging flames there.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And with the Buddha’s spiritual power, he engendered the [bodhi]citta, leading those of his retinue to put down their blades, bows, crossbows, armor, halberds, spears, lances, long hooks, metal mallets, battle axes, hatchets, quarreling, arguing, entrapping, and hunting.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">They gathered together offerings twice as great as that gathered by all of the gods and humans. The smallest of their canopies could cover a medium chiliocosm. They went to the Buddha, prostrated themselves at his feet, and said to him, "We now cherish and delight in the Mahayana as well as defend it. World Honored One, suppose there are good sons [609c] and good daughters who in giving offerings become fearful, reside in Hell, are materially blessed, or follow others in order to receive the Mahayana, whether it is true or false. We then at that time will eliminate that person’s fears when they speak this dharani: ...</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">This dharani can keep mistaken thoughts, fears, and spoken Dharmas from cutting off the true Dharma. This is because it subjugates the heretical paths, protects one’s own body, protects the true Dharma, and protects the Mahayana when one enunciates this dharani. If there is one who can maintain this dharani, there are no evil apparitions that can frighten him. If he should go into desolate lands, empty wetlands, or onto mountain peaks, he will not be afraid. And there are no waters, fires, lions, tigers, wolves, bandits, rebels, or kings who will give him difficulties. World Honored One, if one is able to maintain this dharani, then he will be able to eliminate these sorts of fear. World Honored One, we shall be the protection of those who maintain this dharani, like the six-peice shell of the tortoise. World Honored One, this is not flattery, what we now say. We shall sincerely bless them with strength those who maintain this dharani. Our only wish is for the Tathagata to mercifully receive our very last offerings."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the Buddha addressed the mara Papiyan, "I</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">do not accept your offerings of drink and food. I have accepted your enunciation of this dharani for the sake of the peace and happiness of all the sentient beings in the fourfold assemblies here." The Buddha having said this fell silent and did not accept their offerings. And so, the mara Papiyan’s wish going unfulfilled, his mind was grieved and anguished as he withdrew to sit at one side.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And at that time, there was Mahesvara, the king of the Paranirmita-vasa-vartin Heaven, accompanied by his retinue of an infinite and limitless number of gods. They gathered together offerings of supplies such that it buried the offerings gathered by all of the brahmas, indras, the four heavenly protectors, humans, and gods of the eightfold assemblies, as well as the non-humans. The offerings gathered by the brahmas were like a heap of charcoal where white agate and seashells once shined. The smallest of their precious canopies could cover an entire trichiliocosm. They took such offerings of supplies and went to Buddha, prostrated themselves at his feet, and circled him an innumerable number of times. They said to the Buddha, "World Honored One, we are here to hand over our very last offerings of supplies, which are like that of a mosquito or a gnat. Our giving of offerings is like that of a person who throws a handful of water into the ocean. It is like a single small lamp aiding [the brilliance] of 100,000 suns, like adding a single flower to all the myriad flowers that grow and bloom in the Spring and Summer months, or like adding a single grain of dust to Mount Sumeru. How can that person adding to the ocean [match] the sunlight on the myriad flowers of Sumeru? World Honored One, our handing over these final offerings of supplies is like this. If the trichiliocosm were filled with fragrant flowers, dancers, flags, and canopies, it could not be said that it is sufficient enough an offering to honor the Tathagata. And why? The Tathagata acts on behalf of the sentient beings who are constantly undergoing afflictions in the evil destinies of the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">hells, hungry ghosts, and animals. This is why, World Honored One, that you should look upon us mercifully and accept our offerings." At that time, there was a Buddha land to the East, beyond worlds whose number was like the infinite and innumerable sand grains of an asankhya of Ganges rivers. It was called the Beautiful Voice with the Intent of Happiness and its Buddha was called Emptiness, a Tathagata, an Arhat, a completely and perfectly Enlightened One, who is perfect in wisdom and conduct, well gone, a knower of the world, unsurpassed, a tamer of men, a teacher of men and gods, and a World Honored One.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, that Buddha addressed the best of his great disciples, saying, "Good son, you should now go to the Saha world to the West. In that land there is a Buddha called Shakyamuni, a Tathagata, an Arhat, a completely and perfectly Enlightened One, who is perfect in wisdom and conduct, well gone, a knower of the world, unsurpassed, a tamer of men, a teacher of men and gods, and a World Honored One. It is not long from now that that Buddha shall enter parinirvana. Good son, you can take the fragrant food of this world with you. That food is a fragrant and beautiful meal of personal peace. You may take and present it to that Buddha, that World Honored One. Once that World Honored One has eaten it, he will enter parinirvana. Good son, you can pay your respects to him and ask to have your doubts put to rest."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the Bodhisattva-mahasattva Limitless Body accepted that Buddha’s instruction and rose from his seat. He prostrated himself at the Buddha’s feet, circled him clockwise three times, and, with an assembly of infinite asankhyas of bodhisattvas, he left his land and came to this Saha world.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">In response, the grounds in the trichiliocosm all trembled and quaked in six ways. The grounds beneath the great assemblies of the brahmas, indras, the four [protector]</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">god kings, the mara king Papiyan, and Mahesvara also shook. The hair on their bodies stood on end and their throats and tongues became parched. They were frightened and outraged. They wished to scatter in all directions. They saw that their bodies no longer glowed and that their majestic virtue was completely eliminated, without exception.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that moment, the Dharma prince Manjusri got up from his seat and called out to the great assemblies, saying, "Good sons! Do not be afraid! Why should you not be afraid? To the East, beyond worlds whose number is like the infinite and innumerable sand grains of an asankhya of Ganges rivers, there is a Buddha land that is called the Beautiful Voice with the Intent of Happiness.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">It’s Buddha is called Emptiness, a Tathagata, an Arhat, a completely and perfectly Enlightened One. He has fulfilled all ten of the epithets [of a Buddha]. And in that land there is a bodhisattva whose name is Limitless Body who is accompanied by an infinite number of bodhisattvas who wish to come and make offerings to the Tathagata. It is the majestic virtue of those bodhisattvas that has caused the glow of your bodies to completely cease to shine. This is why you should be elated and not alarmed or afraid."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, those in the great assembly all saw the other Buddha’s great congregation, which was like looking into a bright mirror and seeing themselves. At that time, Manjusri again address the great assembly, "You are now seeing that other Buddha’s great assembly, which is like seeing this Buddha [and his great assembly]. With the Buddha’s spiritual power, you again shall see the infinite Buddhas in the other nine directions."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, those in the great assembly said to one another, "The suffering, the suffering! The world is vacant! It will not be long now that the Tathagata will enter parinirvana." Then the great assembly all saw Bodhisattva Limitless Body and his retinue. From each hair on the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">bodhisattva’s body was produced a great lotus flower. Each one of these lotus flowers had 78,000 cities on them that sprawled out like the city Vaisali. The cities’ walls and moats were embedded and filled with a variety of mixtures of the seven treasures. There were jeweled Tala trees and the seven kinds of path railings. The common people were prosperous, peaceful, wealthy, and happy. The Jambu river, whose sands were gold, had tributaries, each of which had forests of seven-treasured trees on their banks. These trees flowered and bore fruit abundantly. A fine wind whistled and moved in the trees, producing a marvelous sound. The sound was harmonious and graceful like heavenly music.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Inside the cities, the people heard this music and, when they did, partook of a most wondrously resolute happiness. There were depressions filled with wondrous waters that were pure and clean smelling, like true agate. In these waters there were boats made of the seven treasures that carried people who played sports and bathed on the decks. They enjoyed each other’s company and theirs was a firm and unchanging happiness. And there was an infinite number of variously hued lotus flowers. There were blue lotuses, white lotuses, red lotuses, and silver lotuses. These flowers had diameters measuring like cartwheels. And on the outside of the cities’ moats there were numerous forest parks. In each of these parks there was five springs and lakes. And in these lakes there were lotuses. There were blue lotuses, white lotuses, red lotuses, and silver lotuses. These lotus flowers had a diameter that was also like cartwheels. They perfumed the air with luxuriant fragrances that were most lovely. The waters of the lakes were pure, the lotus flowers soft and pliable, the best. There were drakes, geese, ducks, and other waterfowl that frolicked in the lakes.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Those parks had palaces and households. Each of these palaces and households had a diameter and height filling</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">four yojanas. They possessed property walls made completely of four precious materials. Those were gold, silver, agate, and rock crystal. Windows of real gold were set in the encircling wall. The floors were made of ruby and coated with gold dust. Inside of the palaces and households were bathing pools made of the seven treasures. Around the border of each of these bathing pools there are eighteen golden staircases and ladders. And on the shores of the Jambu rivers were plantain trees. These parks were comparable to the elation of the Trayas- trimsa heaven.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Each of these cities had 84,000 human kings. Each of these kings had an infinite number of wives and concubines. They enjoyed one another’s company, happily frolicking. The remaining people of the cities were also so. In each home they happily frolicked. In these places sentient beings do not hear the names of the heretics. Purely, they hear the voice of the unsurpassed Mahayana. In each those lotus flowers, there was a lion’s throne. The four feet of those thrones were all made of a deep blue agate. A soft and pliable cloth covered the tops of the thrones. That cloth was marvelous and made beyond the three realms. Atop each of those thrones a king sat who transformed sentient beings with the Dharma teachings of the Mahayana. On some on the thrones there were sentient beings who copied, kept, read, and recited as they were taught the Mahayana scriptures, thus propagating them.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, Bodhisattva Limitless Body stood still and this caused the infinite sentient beings on his body to abandon their worldly pleasures. They all said, "The suffering, the suffering! The world is vacant! It will not be long now before the Tathagata shall enter parinirvana."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the Bodhisattva Limitless Body, encircled by the assembly of infinite bodhisattvas, demonstrated in this way his spiritual power. He brought the variety of infinite offerings of supplies and the most wondrous, fragrant, and</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">beautiful food and drink. Those who happened to smell the food’s aroma had their afflictions and defilements completely annulled. Because of that bodhisattva’s spiritual powers, all in the great assembly saw the transformation of Bodhisattva Limitless Body’s body into a great limitless expanse of space. Only those governed by the other Buddhas were exempt from seeing the bodhisattva’s body in its ultimate dimensions.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, Bodhisattva Limitless Body and his retinue gathered together offerings twice as great as the last and went to the Buddha. They prostrated themselves at his feet and with palms together said to him, "World Honored One, our only wish is for you to mercifully accept our food." The Tathagata remained silent when he saw this and did not accept their offerings. After three such attempts, he still did not accept them. At that time, Bodhisattva Limitless Body and his retinue withdrew to sit at one side. And in the Buddha worlds to the South, West, and North, there were also an infinite number of bodhisattvas with limitless bodies who gathered offerings twice as great as the last, went to the Buddha, and eventually withdrew to sit at one side. They were also so.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the grounds around the pair of Sala trees were most auspicious. A great assembly filled an area with a diameter of thirty-two yojanas, leaving no space therein unoccupied. At that time, in all four directions, there sat the Bodhisattva Limitless Body and his retinue, some of them so small as to fit on the head of a drill or the point of a needle, like grains of dust. From the Buddha worlds of ten directions that numbered like grains of dust, great bodhisattvas came and gathered together. And all of the great assemblies from Jambuvipa came and gathered. It was only the two assemblies of the Venerable Mahakasyapa and the Venerable Ananda that were missing. King Ajatasatru and his retinue, poisonous snakes that were capable of killing people, crickets, vipers, lizards, and the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">other beings of sixteen ways of evil actions all gathered together. Daanavat, spirits, and asuras all abandoned their evil thoughts and there arose in them the compassionate mind, like that of a father, mother, elder sister, or a younger sister. Throughout the trichiliocosm, there arose in sentient beings a compassion for one another. The only exceptions were the icchantikas.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, because of the Buddha’s spiritual power, the grounds throughout the trichiliocosm became soft and pliant so that there were no more hilly lands, sands, pebbles, rocks, thorns, brambles, or poisonous plants. Myriad treasures adorned the lands just as in the Buddha Infinite Lifespan’s (Amitayus) world of Utmost Bliss (Sukhavati) to the West. And then all those in this great assembly saw into Buddha worlds of the ten directions, which numbered like grains of dust, and it was like looking into a bright mirror and seeing themselves. They were seeing [scenes] in those Buddha lands that were also [like their own].</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the Tathagata emitted from his facial orifices a light of five colors and that light lit brilliantly the entire assembly. It outshone the bodily glow of those in the assembly. It then returned again and entered his mouth. At that moment, the gods and their assemblies, the asuras, etc. who saw the Buddha’s brilliant light enter his mouth were all greatly alarmed and the hair on their bodies stood on end. And then they said, "This light that has left the Tathagata and returned again is not without causes and conditions. It must be a portent to all in the ten directions that his parinirvana is at hand. How he suffers! How he suffers! And what about the World Honored One on this morning leaving aside the four immeasurable minds and refusing to accept the offerings brought to him by men and gods? The sunlight of noble wisdom shall from now to eternity be extinguished. The unsurpassed ship of the Dharma shall sink and be destroyed. Alas, the affliction of</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">this world’s great suffering!" They lifted their hands to their heads, beat their breasts, and gave a great cry. Their behavior was outrageous, for they were unable to maintain their composure. From the pores of their bodies blood flowed and bathed the Earth. Here ends fascicle one of the Great Parinirvana Sutra</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Chapter 2: Cunda</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Here begins fascicle two of the Great Parinirvana Sutra At that time there was in the assembly an upasaka, a worker from Kusinagara, whose name was Cunda. He was accompanied by fifteen other such workers. In order to cause the world to attain a good effect, they discarded their majestic deportment and rose from their seats, adjusted their robes, and kneeled upon their right knees. With their palms pressed together, they felt empathy for the Buddha. Their tears flowing, they prostrated themselves at his feet and said, "Our only wish is for the World Honored One and the bhiksu sangha to mercifully accept our very last offerings in order to save the infinite number of sentient beings. World Honored One, from now on we shall be without a master, without a companion, without succor, without refuge, and without advancement. Poor, impoverished, hungry, and distressed shall we be. We hope that the Tathagata will seek another meal. Our only wish is for him to mercifully accept our fine gifts before his Nirvana. "World Honored One, it is just like those of the ksatriya, brahmana, vaisya, and the sudra castes. When they are impoverished, they go to other countries to become laborers and farmers, obtaining good and tame oxen as well as excellent farmland that is flat and devoid of sand, salt, bad weeds, or deserted rubbish. Their only concern is about the rains from heaven. The aforementioned tame oxen are a metaphor for the seven commandments</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">[dealing with] bodily and verbal actions. The excellent farmland that is flat is a metaphor for wisdom. The absence of sand, salt, bad weeds, and deserted rubbish is a metaphor for the removal of affliction.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, I myself now have a tame ox, excellent farmland, and have weeded out the myriad pollutants. My only concern is whether the Tathagata will rain down the sweet Dharma dew. Poor are those of the four castes, and so am I. Poor are they in the wealth of the unsurpassed Dharma. My only wish is for you to have mercy and root out our poverty, troubles, and anxiety. Take away, also, the infinite sufferings of the sentient beings. I now make these offerings. Although they are small and meager, I wish that they could fill up the Tathagata’s great congregation [grounds]. I am now without a master, without companion, and without refuge. My hope is that you will confer upon us compassion as you would on [your son] Rahula."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the World Honored One, with the knowledge of all modes, the unsurpassed tamer, addressed Cunda, "Excellent, excellent! I will now root out this poverty for you and rain down the unsurpassed Dharma rain upon your fields, causing the Dharma to sprout and grow there. You now wish to seek my life span, form, powers, peace, joy, unobstruction, and talent in discourse. I shall give you that eternal life span, form, powers, peace, unobstruction, and discourse ability. And why? Good son, the giving of alms has two rewards, which are not distinguished. What are the two? One, once accepted, one attains the anuttara- samyak-sambodhi. Two, once accepted, one enters into Nirvana. I now accept your very last offerings in order to lead you to the consummation of the perfection of giving (dana-paramita).</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, Cunda said to the Buddha, "The Buddha has said that these two rewards of giving are undistinguished. The meaning of this is unclear. Why? Prior to the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">acceptance of the charity, the afflictions have not yet ended and the knowledge of all modes has not yet been brought to fruition. And one is not yet able to lead sentient beings to consummate the perfection of giving. After the acceptance of the charity, the afflictions are then ended and the knowledge of all modes is brought to fruition. And one is able to lead sentient beings to the consummation of the perfection of giving. Prior to the acceptance of the charity, one is like a sentient being; while after the acceptance of the charity, one is a god in heaven. Prior to the acceptance of the charity, the body is a body of component parts, a body of afflictions, a body with boundaries, and an impermanent body. Yet, after the acceptance of the charity, the body is devoid of afflictions, a body of adamantine (vajra-kaya), the essential body (dharma-kaya), the eternal body, and a limitless body. Why do you say that the two rewards of charity are undistinguished?</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Prior to the acceptance of the charity, one is not yet able to consummate the perfection of giving through to the perfection of wisdom (prajna-paramita). Merely having the eye of flesh, one has not yetattained the Buddha eye through to the wisdom eye. Yet, after the acceptance of the charity, one has attained the consummation of the perfection of giving through to the perfection of wisdom. And one then consummates the Buddha eye through to the wisdom eye. Why do you say that the two rewards of charity are undistinguished?</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, prior to the acceptance of the charity, once the alms are accepted, they enter the stomach and are digested. And then one acquires the life span, acquires form, acquires power, acquires peace, and acquires unobstructed discourse. After the acceptance of the charity, the meal is not taken,not digested, and there are none of these five rewards. Why do you say that the two rewards of charity are undistinguished?"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha replied, "Good son, for infinite and limitless asankhyas of kalpas the Tathagata has not had a food body or a body of afflictions. His body is limitless, an eternal body, the essential body, and a body of adamantine. Good son, it is the body of one who has not yet seen this nature of the Buddha that is called an afflicted body or a body of component parts and food. This is a bodhisattva with a limited body. At the time that this food and drink has been accepted, he then enters the adamantine samadhi. Once the meal is digested, he sees the nature of the Buddha and attains the anuttara-samyak- sambodhi. This is why I have said that the two rewards of giving are undistinguished. The bodhisattva at that time obliterates the four maras. This is why I have said that the two rewards of giving are undistinguished. That bodhisattva at that time, while he could not thoroughly explain the twelve-section scriptural canon before, he could penetrate through it [afterward]. Now that he has entered Nirvana, he can discern and thoroughly explain it for the expanse of sentient beings. This is why I have said that the two rewards of giving are undistinguished.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Good son, for infinite asankhyas of kalpas, the body of the Tathagata has not accepted any drink or food. It is for voice-hearers (sravaka) that it is said that first he accepted from Nanda and Nandapara [?] a pasture with two cows which gave him milk and gruel and then afterward he attained the anuttara-samyak-sambodhi. In reality, I did not eat them. I now shall demonstrate it to all of the great assembly of congregations. This is why I have taken your very last offerings. In reality, I will not eat them."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, upon hearing that the Buddha, the World Honored One, would mercifully accept Cunda’s very last offerings for the sake of the great assembly, the congregation was elated, danced joyfully, and sang praises in unison, saying, "Excellent, excellent is this most</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">extraordinary Cunda! Your name shall be established to be a non-empty praise. The meaning of the word Cunda is ‘Free and Marvelous’. You are now the expression of such a great meaning. This is why it is in accord with reality that your name is established from this meaning. It is why you are named Cunda. In this present life, you have attained this great name, your blessed virtue and vows are fulfilled. Most exceptional is Cunda who has been born human and attained this difficult blessing of the unsurpassed. "Excellent is this Cunda! He is a rarity in the world like that of the udumbara flower. The appearance of the Buddha in the world is also very rare. To meet with the birth of a Buddha and have faith in the Dharma one hears [from him] is again difficult. Being able to provide the very last offerings when the Buddha nears parinirvana is also the rarest of events. Namo Cunda, namo Cunda! You have now fulfilled the perfection of giving. Just as the Autumn moon is pure for a period of fifteen days and nights, it is completely full without any clouds to obstruct the view. Just as none the sentient beings can avoid look at it with reverence, you are also so. And we do look reverently upon the Buddha who has accepted your very last offerings and lead you to consummate the perfection of giving. Namo Cunda! This is why we saythat you are like the moon at its peak fullness, which none of the sentient beings can avoid look at with reverence. Namo Cunda! Although you have received a human body, your mind is like the Buddha’s mind. You, Cunda, are truly a Buddhist disciple, no different than Rahula.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the great congregation proclaimed gathas, saying, "Although you were born into the path of humans You have transcended even the sixth heaven. Because of this, we and all of the sentient beings Now prostrate ourselves to and beseech you. In the person of the most exceptional worthy</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Who now shall soon enter Nirvana, You should commiserate with us. Our only wish is to make haste to and beseech the Buddha To remain in the world for a long time And bless the infinite sentient beings With the thorough praises for the wisdom Of the unsurpassed sweet Dharma dew. If you do not beseech the Buddha [to do this], Our lives will not be full. This is why it should be seen that We prostrate ourselves to the lion tamer." At that time, Cunda was elated and danced joyfully. He was like someone whose father and mother’s dead corpses had suddenly returned to life. Cunda’s elation was also so. He again rose to pay his respects to the Buddha and proclaimed gathas, saying, "How delightful it is to obtain one’s own benefit! Skillfully attaining it in a human body By abolishing greed and anger, One forever parts with the three evil paths. How delightful it is to obtain one’s own benefit! Coming to attain piles of gold and gems And encountering the Lion Tamer, One does not fear falling into [the path] of animals. The Buddha is like the udumbara flower. Encountering his birth faithfully is difficult. Having encountered him, one sows the good roots, Forever extinguishing the distress of the hungry ghosts. And, again, one is able to censure and extinguish The species of asuras. Like mustard seeds landing on a needle point The Buddha’s appearance is as rare as this. By perfecting charity (dana) I shall liberate both men and gods from birth and death. The Buddha is not defiled by worldly dharmas</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Like the lotus flower in a pond. Skillfully ending existence, the top of its shoot is Forever liberated from the flow of birth and death [beneath]. Birth in the world as a human is difficult. And meeting the Buddha in the world is as difficult As a blind turtle in the great ocean Meeting a floating log with an opening. Now I will hand over these alms, Vowing to attain the unsurpassed reward Of destroying and breaking up all of the bonds of afflictions I, here and now, No longer seek the body of a god. For the minds of those who attempt to obtain that [goal] Will not be sweetly delighted. The Tathagata having accepted my offerings There is no measure for my elation. It is like the airavana flower That produces a fragrance of sandalwood. My body is like that airavana flower. The Tathagata having accepted my offerings It is as if it now produces that fragrance of sandalwood. This is why I am elated. Now I have attained the manifest reward Of this most excellent and marvelous place Where the indra and brahma gods are present All of whom have come bearing offerings. In myself And all those of the world There has arisen a great anguish Because they know that the Buddha, the World Honored One, Now wishes to enter Nirvana. In a high voice they cry out, saying, ‘The world will be devoid of the [Lion] Tamer! You should not abandon the sentient beings You should instead regard each of them like an only child. Tathagata, remain here with the sangha</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And thoroughly expound the unsurpassed Dharma! Like the jewel mountain of Sumeru, Or a peaceful spot on the ocean, Is the Buddha’s knowledge that is able to skillfully end Our ignorance (avidya) and clarify [our minds]. Just as the clouds that arise in the empty sky</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Bring a pure refreshment [of rain], The Tathagata is able to skillfully remove All of the afflictions. It is like when the sun rises And removes the clouds. Its light illuminates everything. The sentient beings’ Passionate yearning increases and they empathetically wail. They all are subject to birth and death, Drifting on its waters of distress. This is why, World Honored One, You should remain in the world for a long time In order to end the suffering of birth and death Of these old and faithful sentient beings.’" The Buddha addressed Cunda, "So it is, so it is. As you have said, the Buddha’s appearance in the world is rare like that of the udumbara flower. Meeting the Buddha and giving rise to faith is also most difficult. Giving the very last offerings as the Buddha’s Nirvana nears and so being able to consummate the perfection of giving is, again, very difficult. Now, Cunda, you should not be greatly anguished or distressed. You should instead be elated by your profound fortune to have the opportunity to give the very last offerings to the Tathagata and bringing to fruition the consummation of the perfection of giving. Do not ask the Buddha to remain any longer in the world. Instead, you should regard the Buddha sphere of elements as being impermanent. The nature of his actions are also so." Then the Buddha proclaimed gathas for Cunda, saying, "All that is born in the world</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Will return to death. While their life spans may be measureless It is necessary that they have an end. The sage, too, must have his waning. What comes together and assembles must break apart And so the healthy years eventually come to a end. The prosperous form is transgressed by disease And life is swallowed up by death. There is nothing (no dharma) that lasts forever. The power of the Kings who have attained sovereignty, Who have no comparison, They all pass on and perish. [My] life span is also so. The myriad sufferings turn without end Flowing round without cease or respite.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The three realms are all impermanent And all existences are unhappy. What has paths, roots, natures, and signs All these are empty and non-existent. Such destructible things (dharmas) flow round Always having sorrow, anxiety,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Fear, and advancing evils. Old age, disease, and death are the decline into distress. These are without bounds That are transgressed by change, destruction, and bitterness. The afflictions that are the bondages Are just like the silkworm’s cocoon. Why would anyone with wisdom Be happy in this place? This body is a collection of sorrows All of which are impure. Stopping the bonds and tumors The roots of which are without righteousness or blessing. Going up to the heavenly body</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Is also so. The desires are all impermanent And that is why I do not covet attachments. Departing from desires, skillfully contemplating [things], And realizing the true Dharma: This is the ultimate cutting off of existence.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Today I shall go into Nirvana, Crossing over to that other shore And leaving behind all of the suffering. This is why on this day You should only feel a marvelous happiness." At that time, Cunda said to the Buddha, "So it is, World Honored One, so it is. Sincerely, the sage says, ‘I am now in possession of the wisdom that is fine and straightforward.’ Being like the mosquitoes, how can we conceive of the meaning of the Tathagata’s Nirvana at its very core? World Honored One, I have now been with the great nagas, these bodhisattva-mahasattvas, who have cut away the bonds of defilement, who are the likes of Manjusri. World Honored One, I am like a youth who first leaves the household, but who has not yet fulfilled the precepts. Because of the spiritual power of the Buddha and bodhisattvas and because of being with such a number of bodhisattvas, I now wish to cause the Tathagata to remain in the world and not enter Nirvana. Like a starved person who can no longer produce saliva, my only wish for the World Honored One is also so. Remain forever in the world and do not enter Nirvana!" At that time, the Dharma prince Manjusri addressed Cunda, "Cunda, you should not say that you wish the Tathagata to remain in the world forever and forgo Nirvana, being like a starved person who can no longer produce saliva. You should, instead, regard the nature and signs of his actions. Thus regarding his actions, you should fulfill the samadhi of emptiness. Wishing to seek the true Dharma, thus you should train."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Cunda asked, "Manjusri, the Tathagata is the most honored and most excellent among the beings in the heavens above. How can such a Tathagata’s actions be so? If the person acting is something (a dharma) subject to birth and death, then he would be like water bubbles, arising quickly and quickly perishing, coming and going, spinning round like a cart wheel. And all of his actions would also be so. I have heard that the life span of gods is extremely long. How could the life span of the World Honored One, who is a god among gods, be hurried and not even fill the span of a hundred years? Like a chief of a village whose power has reached sovereignty. And so with that sovereign power, he is able to govern other people. After this person’s merit is exhausted, he will become an impoverished person who is taken lightly by other foremen. And why is that? It is because he has lost his power. The World Honored One would also be so. The same would be his actions and the person acting. And then he would not be called a god among gods. And why? Because then his actions would be things (dharmas) subject to birth and death. This is why, Manjusri, that I do not regard the Tathagata as the same as his actions.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Furthermore, Manjusri, knowing [him] and speaking, not knowing [him] and speaking [10], and the words of the Tathagata would also be the same as his actions. Supposing that the Tathagata is the same as the person who acts, he would not then be said to be the sovereign Dharma king, a god among the gods in the three realms. He is just like a human king who has great champions, and so his power will be a thousand times again [a single man’s] and cannot be defeated. Therefore it is held that these champions cause this single person to have the power of a thousand [men]. Thus, the king of the champions is fondly mindful of them. He is inclined to bestow noble titles and award fiefs to them, and so the champions themselves come to be held as the equals of a thousand [men]. The</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Tathagata is also so. He has defeated the mara of afflictions, the mara of skandhas, the heavenly maras, and the mara of death. This is why the Tathagata is called the Honored One of the three realms. Like that one warrior, who is equal to a thousand, he has become so through the causes and conditions of bringing to fruition the consummation of a variety of infinite and real virtues. This is why he is proclaimed the Tathagata, the Arhat, the perfectly enlightened.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Manjusri, you should not consider and discern the Tathagata to be something (a dharma) the same as its actions. It is like when a wealthy elder has a son and a fortuneteller divines that the child will have a short life. Upon hearing this the mother and father know not to give up on continuing the family lineage or to never again cherish, esteem, or teach the child. Those of short life span do not become shramanas or brahmanas to whom men and women, young and old, are respectful. If it is that the Tathagata is the same as the person who acts, then is it also so that he would not become a sentient being among gods and men who give him respect. The Tathagata has said that the unchanging and unvarying Dharma of reality also is without a receiver. This is why, Manjusri, that you should not say that the Tathagata is the same as all of his actions.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Furthermore, Manjusri, it is like an impoverished woman who has no household in which to have shelter. She is subjected to repeated diseases, distress, hunger, and thirst. She goes about begging and stops at a guest house where she stays and gives birth to a child. The landlord of this guest house chases her out and, embracing the child, she wishes to go to another country. On the way she encounters the distress of wickedness, winds, rains, and cold as she went. Many were the hungry noises of the biting mosquitoes, horseflies, and venomous snakes. Passing through the Ganges River, she embraces her child</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">and begins to cross it. Its waters are tumultuous and swift, but she would not let go [of her child]. Both mother and child are drowned. Thus, having been compassionately mindful and virtuous, after the woman’s death she is reborn in the brahma heavens.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Manjusri, if there is a good son who wishes to protect the true Dharma, he does not say that the Tathagata is the same as his actions. He is not the same as his actions. It may only be if he himself claims that I now am deluded and do not yet possess the wisdom eye. The Tathagata’s true Dharma is inconceivable. This is why it should not be proclaimed that the Tathagata is established to be conditioned, [but] that he is established to be unconditioned. Someone who has the correct view says that the Tathagata is established to be unconditioned. And why? It is because he is able to give rise to the good Dharma for sentient beings, and because he gives rise to the compassionate mind, as did that impoverished woman did in the Ganges river, when she was willing to abandon her own life because of her compassionate mindfulness of her child. Good son, the bodhisattva who protects the Dharma also responds in this way. He would rather give up his life than say that the Tathagata is the same as the conditioned. Instead, he will say that the Tathagata is the same as the unconditioned. Because he says that the Tathagata is unconditioned, he attains the anuttara- samyak-sambodhi, as that woman attained rebirth in the brahma heaven. And why? It is because of his defense of the Dharma. How did he defend it? By that I mean his holding that the Tathagata is the same as the unconditioned. Good son, such a person, while not seeking liberation, liberates himself, just as that impoverished woman did not seek rebirth in the brahma heavens but in fact was as a result of her [actions].</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Manjusri, it is like a person who travels a far distance and on the way grows tired and stops at a guest house. In it he</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">lays down to sleep. And then suddenly a large fire breaks out in the building. He awakens in a fright and attempts to [regain] his concentration, thinking, "I have no doubt that today I shall die." Because he was full of repentance, his body was ensnared by his clothing.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Thereupon, at the end of his life, he was reborn into the Trayas-trimsa heaven. And from there, after fully eighty rebirths, he became a great Brahma king. And after fully 100,000 rebirths, he was born among humans as a wheel turning king. This man was not reborn amidst the three evil destinies, but was always reborn in consecutive places of peaceful happiness because of these causes and conditions. Manjusri, [614a] if a good son is one who repentant, then he should not contemplate the Buddha as being the same as his actions.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Manjusri, the heretical paths of those with mistaken views may say that the Tathagata is the same as the conditioned. A precept-holding bhiksu, however, should not give rise to such conditioned thinking about the Tathagata. If he were to say that the Tathagata is something conditioned, then that is a deluded statement. It should be known that upon death this person will enter the hells as though his own home. Manjusri, in reality the Tathagata is an unconditioned dharma and should not be said to be conditioned. From this day all in samsara should abandon this deficient understanding and seek the correct knowledge. Then, you will know that the Tathagata is unconditioned. If you can thus regard the Tathagata, then on perfection [of that knowledge] you will attain the thirty- two marks and swiftly realize the anuttara-samyak- sambodhi."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the Dharma prince Manjusri praised Cunda, saying, "Excellent, good son, excellent! You have now created the causes and conditions for a long life span, for you are able to understand that the Tathagata is eternally abiding, an unchanging dharma, and a dharma of the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">unconditioned. You have now well overturned the appearance of the Tathagata being conditioned. You are like that person who burned and because of his good thought of repentance at his clothed body was born in the Trayas-trimsa heaven, and again as a brahma king, and a wheel-turning king, never returning to the evil destinies, and always experiencing peaceful happiness. You are also so, since you have skillfully overturned the Tathagata’s appearance of being conditioned. In a future life, it must be that you will attain the thirty-two marks, the eighty excellencies, the eighteen special qualities, an infinite life span, not existing in samsara, and always experiencing peaceful happiness. It is not long now before you will realize the Arhat’s perfect enlightenment.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Cunda, those who follow after the Tathagata [is gone], they will say, ‘Company of ours, together you also must overturn [the view] that the Tathagata is conditioned or conditioned to be unconditioned, and moreover all of you must stop having such a view yourselves. You may, following this day, make haste to give food and drink. The giving of such gifts is the best. Whether it is bhiksus, bhiksunis, upasakas, or upasikas, when they go on distant travels and grow weary for the need of things, should they not bath the following day and be furnished with them? Thus, quickly giving it to them is the consummation of the root seed of the perfection of charity (dana-paramita).’ Cunda, so it is if someone makes the very last offerings to the Buddha and the sangha, whether the offerings are many or few, whether sufficient or not, fitting or timely. The Tathagata is truly so and shall enter parinirvana." Cunda replied, "Manjusri, why do you now covet these alms and say ‘many, few, sufficient, or insufficient’ in order to lead me to give on this day. Manjusri, the Tathagata in the old days practiced asceticism for six years and honored only what his arms held. How could he on this day be in need [of more] for an instant? Manjusri, do you really mean</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">to say that the Tathagata who is truly awakened has accepted these alms? Verily, I resolutely know that the body of the Tathagata is the essential body (dharma-kaya) and not an alms-eating body."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the Buddha addressed Manjusri, saying, "It is so, it is so." He likewise said to Cunda, "Excellent, Cunda! You have brought to fruition the subtle and wondrous great knowledge and skillfully entered the most profound Mahayana scriptures."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Manjusri said to Cunda, "You have stated that the Tathagata is the unconditioned, that the body of the Tathagata has a long life span. Have you come to the knowledge of the Buddha’s bliss?"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Cunda replied, "The Tathagata does not only bring bliss for me, but also for all sentient beings." Manjusri said, "The Tathagata brings bliss for you and I as well as all other sentient beings?"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Cunda replied, "You should not say that the Tathagata brings bliss. The blissful person is a mistaken idea. If there are mistaken ideas then there is birth and death. When there is birth and death, then there are conditioned things (dharmas). This is why, Manjusri, that one is not to state that the Tathagata is conditioned. If it is said that the Tathagata is conditioned, I and the sages together would be practicing in delusion. Manjusri, the Tathagata does not have the idea of being compassionately mindful. Compassionate mindfulness is like the cow being compassionately mindful of its calf. Although it may be hungry or thirsty, the cow goes in search of water and grass, whether it is sufficient or not, and then immediately returns [once obtaining it]. The Buddhas, the World Honored Ones, have no such mindfulness, seeing clearly all [beings] to be like Rahula. Such mindfulness, then, is the perspective of the Buddhas’ wisdom.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Manjusri, it is just like a country’s king who tames a team</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">of four horses, wishing to have draft horses to pull his chariot, and then orders them to go nowhere. The sages and I are also so. We wish to go to the deepest core of the Tathagata’s subtle esoterica, which has no location. Manjusri, he is like a golden winged bird that flies up into empty space and looks down at the ocean from an infinite number of yojanas . It sees all the beings contained in the waters; including the fish, fresh-water turtles, sea turtles, and nagas. And seeing their shapes is like looking into a bright mirror and seeing the images of their forms. Ordinary men of little knowledge are unable to comprehend such a perspective. The sages and I are also so, unable to comprehend the wisdom of the Tathagata.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Manjusri said to Cunda, "So it is, so it is. It is as you have said. In this case I am doing no evil. Instead, my desire is only to test you [against] the bodhisattva work." At that time, the World Honored One emitted a variety of lights from his facial orifices. Those lights brilliantly lit Manjusri’s body. Encountering these lights, Manjusri then knew that the time was at hand and addressed Cunda, saying, "The Tathagata now has manifested this auspicious sign. It will not be long before he must enter into parinirvana. Now is the time to present the very last offerings you have prepared to the Buddha and the great congregation. Cunda, you should know, the Tathagata’s emission of this variety of lights is not without causes and conditions."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Cunda heard this and sadly moved away quietly. The Buddha addressed Cunda, "Now is the time for you to present your gifts to the Buddha and the great congregation. It is true that the Tathagata shall enter parinirvana, and the second and third [statements by Manjusri?] are also so." At that time, having heard this said, Cunda raised his voice in a cry of grief, saying, "The suffering, the suffering! The world is vacant!" And to the great congregation he said,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"We all now must throw our five members to the ground and with the same voice exhort the Buddha not to enter parinirvana." At that time, the World Honored One addressed Cunda, "Do not cry out and confuse your own mind! You should regard this body just like the banana plant when it is burned, frothing water, a conjured illusion, a gandharva city, a clay vessel, and like a lightning flash. It is also like a drawing made in water, a prisoner facing execution, burnt fruit, and like a lump of flesh. It is like the end of a woven thread and like a mallet going up and down. You should regard its actions to be like various poisonous foods. Conditioned things (dharmas) are its numerous errors and anxieties."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">From this, Cunda addressed the Buddha, "The Tathagata does not wish to remain long in the world. How can I not cry aloud, ‘The suffering, the suffering! The world is vacant!’? My only wish of the World Honored One is for him to have mercy on us and the sentient beings. Remain long in the world and do not enter parinirvana!"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha addressed Cunda, "You should not say, ‘Have mercy on me and remain long in the world.’ I do have mercy for you and all the rest. This is why today I wish to enter Nirvana. And why? The Buddha’s Dharma is that and the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">conditions is also so. This is why the Buddhas proclaim this gatha, ‘Conditioned things (dharmas) Are by nature impermanent. Once born, they do not remain.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The peaceful extinction is happiness.’ "Cunda, you should regard all types of actions to be things (dharmas) devoid of self, devoid of permanence, and not remaining. These bodies are numerous and have infinite errs and anxieties. They are just like water bubbles. This is why you should not cry aloud."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, Cunda said to the Buddha, "So it is, so it is. Sincere is the honored teaching. Although I know that the Tathagata expediently manifests the entry into Nirvana, still I am incapable of not being greatly grieved about it. It upsets my concentration [needed] to again give rise to consolation and happiness."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha praised Cunda, "It is excellent! It is excellent that you are able to understand that the Tathagata manifests the expedient of Nirvana for sentient beings. Now, Cunda, you should listen closely. Like the Sarasa birds in the months of Spring, when they flock together at Lake Anavatapta, the Buddhas are also so. Their appearance is like a conjured image. The Tathagata while remaining [in the world] uses the power of expedients to remove the taints of attachment. And why? The Buddha’s Dharma is so.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Cunda, I will now accept you presentation of offerings in order to lead you to the liberation from the flows of birth and death. If men and gods make the very last offerings to me, they all will attain the unmoving reward of always experiencing a peaceful happiness. And why? It is because I am the sentient beings’ excellent field of blessings. If you wish for the sentient beings to create a blessed field, then you should quickly prepare your gifts. It would not be proper to wait any longer."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, in order for sentient beings to attain liberation, Cunda bowed his head, choked on his tears, and said to the Buddha, "Excellent, World Honored One! If I were to deeply serve [the beings] for their blessed fields, then I would be able to comprehend and know the Tathagata’s Nirvana and non-Nirvana. As it is now, our wisdom along with that of the voice hearers and pratyeka- buddhas is like that of mosquitos. We are, indeed, unable to fathom the Tathagata’s Nirvana and non-Nirvana."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, Cunda and his retinue sorrowfully wept and encircled the Tathagata, burning incense, scattering</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">flowers, and with their last thought respectfully presenting [gifts]. And soon those with Manjusri also rose from their seats and went to offer their alms and supplies.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Chapter 3: Lamentations</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">For a moment not long after Cunda had gone, the ground then shook and quaked in six ways. And on up to the Brahma realms it was also again so. There were two earthquakes. One was an earthquake, and the other was a great earthquake. The smaller quake was called an earthquake. The greater quake was called a great earthquake. There was a smaller sound called an earthquake and there was a greater sound called a great earthquake. Where only the ground shook, that was called the earthquake. Where the mountains, trees, and the waters of the sea all shook, that was called the great earthquake. Where it shook to one side, that was called an earthquake. Where it shook everywhere and all around, that was called a great earthquake. When it shook and could lead the minds of sentient beings to shake, that was called a great earthquake. When the bodhisattvas from the Tusita heavens down to Jampudvipa first took notice, it was called a great earthquake. And when the first born left the households life to achieve the supremely unexcelled bodhi, to turn the dharma-wheel, and to enter parinirvana, it was called a great earthquake.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">On that day, the Tathagata was about to enter Nirvana. It was for this reason that the Earth thus shook greatly. At that moment, the Gods, nagas, gandharvas, asuras, garudas, kinnaras, and mahoragas, as well as non-humans, heard this proclaimed, and the hairs of their bodies stood on end, and with the same voice they wept aloud. Then they proclaimed gathas, saying, "Prostrating ourselves before the tamer and teacher, We now beseech him. Far removed from men and recluses And eternally devoid of aid or protection,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">We now shall see the Buddha’s Nirvana. We who have destroyed the ocean of miseries Are now saddened and grieved As though losing our own mothers. Poverity-stricken and without aid or protection are we, Just like a weary and ill person who, Without a healer, follows his own mind And eats what he should not eat. The sentient beings are afflicted with diseases, Constantly are they looking after injuries. Far removed are they from the Dharma and medicine king, They imbibe and consume incorrect and harmful medicines. This is why the Buddha, the World Honored One, Should not leave us behind. Like a country without a lord, The people of which are stricken with famine, We are also so. Losing your aid and the flavor of the Dharma. Now we hear of the Buddha’s Nirvana. Our minds are perplexed and disordered. Like that great earthquake, Confused and mistaken are we in the our ways. When the great Sage enters Nirvana The Buddha-sun shall set upon the land. The Dharma waters will all dry up And we shall surely die. The Tathagata’s parinirvana Is to the sentient beings who are most distressed Just like an elder’s son Who recently attended his mother and father’s funeral. How can we on this day Not be apprehensive? The Tathagata going and leaving us Is just like casting away tears. The Tathagata entering Nirvana Is like one who will not return.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">We and the sentient beings All will be without any aid or protection. With the Tathagata entering Nirvana, Even the animals Are all anxious and fearful. Distressed and pained are their thoughts. Just like when the sun when it first rises It’s light is a brilliant ray blazing And when it is about to return its radiance Again dies and all is darkened, The Tathagata’s spiritual power is a light That can remove our distress. In this place residing among the great congregation He is just like Mount Sumeru. "World Honored One, it is just as a King who sired and raised his children with his countenance upright, his mind proper, and always loving and caring for them. His past instructions to them were talented in technique, which caused them to be commonly blessed. And afterwards he left them, handing over [his rule] to a murderer (candala). World Honored One, on this day we are the Dharma king’s children. Having enjoyed the Buddha’s teachings and instruction, we are now endowed with the right view. We wish that he would not leave us behind, as his departure is, therefore, the same as the King leaving his children. We only wish that he remain for a long time and not enter Nirvana. "World Honored One, it is just as someone who well studies and debates, and who again in these debates is apprehensive. The Tathagata is also so. Penetrating through the Dharmas, [a person] who then is among these Dharmas is apprehensive. If he can cause the Tathagata to remain a long time in the world and speak the sweet dew, its flavor fully complete in everyone, then sentient beings will not again be fearful of descending into the Hells. "World Honored One, it is just as when there is someone</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">who is just beginning to study and make effort. And an official arrests him, putting him into a prison. Another person [in the prison] asks him, ‘How do you feel?’ and he replies, ‘Now, I feel most sorrowful.’ If he is later released, then he would be made peaceful and happy. The World Honored one is also so. It is for our sake that he has cultivated the ascetic practices. We now are like that person who had yet to be freed from the distress of birth and death (samsara). How can the Tathagata feel peaceful and happy?</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, it is just as when a healer king who skillfully understood the methods of medicine and imparted it to his children, transforming them by means of esoteric means of teaching, and who did not teach them any other outside fields of study. The Tathagata is also so. He alone with a treasury of the most profound esoterica transforms and teaches Manjusri. To leave us behind and not look back or care, the Tathagata should not have any secret to give to us. Just like that medicine king who transformed and taught his children, who were not taught by any outside teachers who might come along, that healer could not teach everyone. Because he was overcome by emotional beliefs, he was reluctant to impart his secret to them. But the mind of the Tathagata is never overcome. Why does he thus not look to impart his teachings? We only wish that he would remain a long time and not enter parinirvana. "World Honored One, it is just as when a person who was old, small, and suffering illnesses set off on a common dirt road, travelling a dangerous path. This dangerous path had many difficulties and he experienced a myriad hardships. Moreover, there was another person who saw him and sympathized. Thereupon that person showed him a flat, even, and excellent way. World Honored One, we are also so. The word ‘small’ is a metaphor for the person who has yet to advance far enough to be a person of the essential body (dharmakaya). The word ‘old’ is a metaphor for grave</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">afflictions. The words ‘suffering illness’ is a metaphor for having not yet been freed from birth and death (samsara). The words ‘dangerous path’ is a metaphor for the twenty- five existences. Our only wish is for the Tathagata to show us the true path of sweet dew, to remain in the world a long time, and not to entire Nirvana."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the World Honored One addressed the bhiksus, "You bhiksus, do not be like the ordinary gods and humans, lamenting and crying aloud. You should endevour to make progress in restraining your minds with [616a] right mindfulness."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Then the gods, men, asuras, et al, hearing what the Buddha said, stood fast and did not cry aloud. They were like a person at the funeral of his loved child after it was encoffined and taken away, standing firm and not crying aloud.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the World Honored One proclaimed gathas for the great assemblies, saying, "You must open your thoughts And should not be greatly disturbed.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Dharma of the Buddhas are all so. This is why you must be silent. Be happy, do not let loose such wild behavior. Guard your minds with the right mindfulness And leave behind non-Dharmas. Thus one is consoled and elated. "Furthermore, bhiksus, if you have doubts, you must ask about them now. Whether it is about the empty or non- empty, the eternal or non-eternal, suffering or non- suffering, dependent or non-dependent, going or not going, coming or not coming, ever-lasting or not ever-lasting, temporary or permanent, sentient being or not sentient beings, existent or non-existent, substantial or insubstantial, true or untrue, extinct or inextinct, esoteric or not esoteric, dual or non-dual: any such Dharmas as these about which there may be doubts should now be</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">asked about. I will accordingly put them to rest for you and I will also preach as before the sweet dew for you. Afterwards I will then enter Nirvana. "Bhiksus, the Buddha’s appearance in the world is rare, the human form difficult to attain, and directly having faith in the Buddha’s birth is something also difficult. Being capable of patience is difficult, and having patience is also, again, difficult. Consummating the discipline perfectly without transgression and attaining the arhat’s reward, this is also something difficult, like looking for gold dust or the udumbara flower. You, bhiksus! Being removed from the eight difficulties and attaining the human body is rare! Your meeting me must not be in passed by in vain. In the past I went to do a variety of ascetic practices and now have thus obtained unsurpassed expedient means. It is for you that I throughout the immeasurable kalpas have had my body, hands, feet, head, eyes, marrow, and brains seperated [from one another]. This is why you should not let loose so wildly.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"You, bhiksus! How is the treasure city of the true Dharma adorned? It’s precious jewels are the perfection of a variety of virtues. Discipline (sila), concentration, and wisdom are its walls and moat. Now you have encountered this treasure city of the Buddha’s Dharma. You should not grasp at the things that are vacuous and mistaken. That is just like a merchant king who encounters a real treasure city, picks up tiles and stones, and goes back to his home. You are also so. Having directly encountered the treasure city, you are grasping at vacuous and mistaken things. "You, bhiksus! Do not be content with a lower mind. Although you have now left the household life for the Mahayana, do not give rise to cravings and attachments. You, bhiksus! Although your bodies are clothed with the kasaya, the dyed robes, your minds should resemble the unstained and pure Dharma of the Mahayana. You, bhiksus! Although you go and beg for alms, passing successively</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">from place to place, you have yet to first seek the Dharma- alms of the Mahayana. You, bhiksus! Although you have shaved off your hair, you have yet to cut the bonds [of existence] with the true Dharma.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"You, bhiksus! Now I shall truely teach and admonish you. Now, I, with this present body of great assemblies, am a Tathagata whose dharma-nature is true and not contrary. This is why you must progress, collect your minds, and courageously destroy the bonds using the ten powers. For once the wisdom sun has set, you will be veiled by ignorance (avidya).</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Bhiksus, just as the Earth has hills, herbs, and grasses for sentient beings to use, my Dharma is also so. It produces the wondrously good and sweet Dharma flavor and is the healer’s medicine for the various ailments of sentient beings. I shall now lead all the sentient beings and fourfold assemblies of my disciples to peacefully abide within this esoteric treasury. And I also shall peacefully abide without this and enter Nirvana. What is called the treasury of esoterica? It is just like the character ii of three parts. When [the parts] are combined, it is not a complete character and when they are seperated it is still not complete. As Mahesvara has above his face three eyes, therefore so can ii be complete. But if the three parts are seperated, it cannot be complete. I am also so. The Dharma of liberation is not Nirvana. The body of the Tathagata is not Nirvana. And the Great Wisdom (Mahaprajna) is not Nirvana. These three Dharmas, each being different, are also not Nirvana. Since I now peacefully abide thus in these three Dharmas for sentient beings, it is called entering Nirvana like that mundane character ii [is complete]."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the bhiksus hearing that the Buddha, the World Honored One, will definately be entering Nirvana, all of them greived and the hairs of their bodies stood on end. Weeping, their tears flowed, and they prostrated themselves at the Buddha’s feet, circled him an</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">immeasurable number of times, and said, "World Honored One, pleasures are said to be impermanent, painful, empty, and selfless. World Honored One, it is just as among the footprints of all the sentient beings, the elephant’s prints are the greatest. The idea of impermanance is also again so. Among ideas, it is the very best. If there is one who progressively cultivates it, he is able to remove all the desire realm’s cravings, the attachments to form and non- form, ignorance, pride, and impermanent ideas. World Honored One, were the Tathagata to abandon the idea of impermanence, he would not now be entering into Nirvana. If he does not abandon it, how can it be said that cultivating the idea of impermanence abandons the attachments, ignorance, pride, and impermanent ideas of the three realms?</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, it is just as when the farmer under the Autumn moon deeply tills his ground in order to remove weeds. The idea of impermanence is also again so. It is able to remove all the desire realm’s cravings, attachments to form and non-form, igornance, pride, and impermanent ideas.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, it is just as when tilling the fields in Autumn, the tilling is unsurpassed; and also like how among footsteps the elephants’ prints are greater: so among ideas the idea of impermanence is the most excellent.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, it is just as when the Emporer knows when his life’s end is at hand, he is compassionate and forgiving of those in the world, setting free all the prisoners in the jails who are chained and locked up. And then afterwards, he abandons his life. The Tathagata now also should thus free the sentient beings who are all chained and locked up by the lack of knowledge and wisdom, so that they will be led to liberation after your Nirvana. We now ourselves have yet to be freed. How can the Tathagata so easily wish to go and leave us to enter into Nirvana?</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, it is just as a person who is possessed by a spirit meets up with a skilled dharani master, who by using the power of a dharani thereupon exorcises him. The Tathagata is also so. He rids the sravakas of the spirit of ignorance, so that they may rest peacefully in the Dharmas of the Great Wisdom and liberation, like that worldly character ii.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, it is just like an elephant that has been tethered by someone and, while having an excellent trainer, cannot be restrained, governed, immediately brought to a halt, or chained. Not caring for it, he turns it loose. We have yet to thus be freed from the fifty-seven bonds of affliction. How can the Tathagata so easily wish to go and leave us to enter into Nirvana?</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, it is like someone who is feverishly ill and encounters a physician who can remove his suffering. We are also so. Many are our troubles, afflictions, wrong livelihoods, and feverish illnesses. While we have met the Tathagata, our ills have yet to be removed and cured. We have yet to attain unsurpassed peace and eternal happiness. How can the Tathagata so easily wish to go and leave us to enter into Nirvana?</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, it is just as a drunken person who is not himself enlightened, not familiar with his parents, and is estranged from his mother, daughter, elder and younger sisters. Confused, reckless, lustful, and disturbed, he goes to extremes in speech and lies down in the impure. Then there is an excellent teacher who administers a medicine, directing him to drink it. Once he drinks it, he then spits it up and goes back to what is familiar to him. At heart he is ashamed deeply at his having defeated the correction [of his behavior]. Wine is unwholesome, the root of many evils. If one is able to be rid of it, then one will be distanced from many evil deeds.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, we are also so. Having travelled from the distant past on the turning wheel of birth and death</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">(samsara), and being drunken on sensations and forms, we have craved the five desires. We have no mother or concept of a mother, no elder sister or concept of a sister, no daughter or concept of a daughter, and no sentient beings or concept of sentient beings. This is why the wheel turns and brings the afflictions of birth and death, like that drunken person who lies within the impure. The Tathagata now must give us the Dharma medicine and direct us to spit out the wine of affliction and evil. But we have not yet attained the mind of awakening. How can the Tathagata so easily wish to go and leave us to enter into Nirvana? "World Honored One, it is just as a person who admires the plantain tree with the solid trunk, but has not place for it. World Honored One, sentient beings are also so. If they admire us humans, the sentient beings’ throughout their lifespans nuture the perception of the actor, the giver, and real one, but they have no place for them. We thus cultivate the idea of selflessness.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, it is just like a thick mud that hasn’t any use anywhere. This body is also so. It is selfless and masterless. World Honored One, like a seven-petalled flower lacking any perfume is this body. It is selfless and masterless. With this thought, we always cultivate this idea of selflessness, as the Buddha has said, ‘All things (dharmas) are without self or constituents. You monks should practice thus, and having cultivated it then, you will remove any self-conceit. Having parted with self-conceit, thereupon is the entry into Nirvana.’</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"World Honored One, it is just as the space within the footprints of a bird seem not to have any room at all, so one who can practice the idea of selflessness will have views that likewise take up no space either."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the World Honored One praised the bhiksus, "Excellent, excellent! You are well able to cultivate the idea of selflessness." The bhiksus thereupon said to the Buddha, "World Honored</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">One, not only do we cultivate the idea of selflessness, but we also readily practice the others ideas such as the ideas of suffering and impermanence. "World Honored One, it is just as someone whose drunken mind is dizzy and confused, seeing hills, rivers, cities, large palace halls, as well as the sun, moon, stars, and the North Star; all these turning and spinning about. World Honored One, suppose someone does not cultivate the ideas of suffering, impermanence, and selflessness. Such a person is not called noble (arya). Numerously will they go forth and wander the cycle of birth and death. World Honored One, it is because of these circumstances that we well cultivate thus these ideas."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the Buddha addressed the bhiksus, saying, "Listen closely, listen closely! You have turned to introducing the metaphor of a drunken person, but you know only the words and have yet to penetrate into its meaning. And what is its meaning? It is like that drunken person who looks up at the sun and moon and, while really they are not turning and spinning, there arises the mental perception of them turning and spinning. Sentient beings are also so. Being subject to the veils of afflictions (klesas) and ignorance (avidya), there arises in them the deluded mind. The self, they reckon, is selfless. The eternal, they reckon, is impermanent. The pure, they reckon, is impure. Happiness, they reckon, is suffering. Because they are subject to this veil of afflictions, while they may give rise to these ideas, they do not penetrate their meaning, just as that drunken person who in a place that is not spinning gives rise to the perception of it being spun. The self, then, is the Buddha in meaning. The eternal is the essential body (dharmakaya) in meaning. Happiness is Nirvana in meaning. The pure is the Dharma in meaning.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"You, bhiksus! How, then, can it be said that having the idea of a self leads to pride and haughtiness, flowing through the round birth and death? If all of you speak of</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">the self and also practice the ideas of impermanence, suffering, and selflessness, then these three cultivations have no real meaning. I will now explain the overcoming of these three cultivated Dharmas. Suffering is reckoned to be pleasant and happiness is reckoned to be unpleasent. This is an inverted Dharma. The impermanent is reckoned to be eternal and the eternal is reckoned to be impermanent. This is an inverted Dharma. The selfless is reckoned to be the self and the self is reckoned to be selfless. This is an inverted Dharma. The impure is reckoned to be pure and the pure is reckoned to be impure. This is an inverted Dharma. The person who thus possesses these four inverted Dharmas does not percieve the right cultivation of the Dharma.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"You, bhiksus! From painful things, there arises the perception of pleasure; from the impermanent, there arises the perception of permanence; from the selfless, there arises the perception of a self; and from the impure, there arises the perception of purity: the worldly thus also have permanence, pleasure, self, and purity. The world renouncer also has permanence, pleasure, self, and purity. The worldly Dharmas have these words but not their meanings, while the world renouncer has both words and meaning. And why? Because the Dharmas of the worldly possess these four invertions, the meaning is not known. And why is that? They have ideas that are inverted, mentalities that are inverted, and views that are inverted. Because of these three inversions, the people of the world see in the pleasant pain, see in the eternal impermanence, see in the self selflessness, and see in the pure impurity. This is called inversion. Because of these inversions, the worldly know the words but do not know their meanings. And what are the meanings? The selfless is [subject to] birth and death. The self is the Tathagata. The impermanent is the sravaka and pratyeka-buddha. The permanent is the essential body. The painful is all the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">outside paths. The pleasent is Nirvana. The impure is the existence of conditioned things. The pure is the Buddha and bodhisattvas’ true Dharma. These are called the uninverted [views]. Because of these non-inversions, one perceives both the words and their meanings. If one wishes to depart from the four inversions, he should know thus the permanent, pleasant, self, and pure."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Then the bhiksus said to the Buddha, "World Honored One, it is as the Buddha has said, that parting with the four inversions is the attainment of understanding and knowing the permanent, pleasant, self, and pure. The Tathagata now is forever devoid of the four inversions. He, therefore, has understood and kown the permanent, pleasant, self, and pure. If he has understood and known the permanent, pleasant, self, and pure, why does he not remain for a kalpa or part of a kalpa to teach and point us towards parting with the four inversions? Why does he leave us behind, wishing to enter Nirvana? If the Tathagata sees, looks after, remembers, teaches, and admonishes us, we will recieve and practice it to our mind’s utmost [ability]. If the Tathagata will enter into Nirvana, then how can we, with these poisoned bodies, together stop and abide in the cultivation of the ascetic practice so that we also may follow the Buddha into Nirvana?"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the Buddha addressed the bhiksus, "You should not thus say that I now possess the unsurpassed, true Dharma. It has all been conferred onto Mahakasyapa. This Kasyapa shall be a great support for you all, just as the Tathagata is for the sentient beings a place of support. Mahakasyapa is also again so. He will be a place of support for you.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"It is just as if when a great king goes out travelling with several of his generals and all of his govermental duties are handed over to his greatest minister. The Tathagata is also so. The possession of the true Dharma is also handed over to Mahakasyapa. You should know that the earlier practice</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">of the ideas of impermanence and suffering are not genuine. "It is just like a group of people who bath or ride about in boats at play on a great lake in the Spring, and an emerald jewel is lost, falling into the water’s depths. Thereupon, the people dive into the water, looking and searching for the jewel. Frenzied, they pull up tiles, stones, weeds, sand, and pebbles [from the lake], each of them saying that they can find that emerald gem, [at first] elated at bringing it out, then noticing that [what they had] was not actually [the gem]. And so, the precious gem remained in the water. Because of the gem’s power, the water was completely clarified. Those in the great crowd of people thereupon saw that the precious gem was resting beneath the waters. It was like looking up into the sky at the appearance of the moon. Then there was in the crowd a wise person who peacefully and calmly went into the water with the power of expedient means and easily got the gem.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"You, bhiksus! You should not thus practice those ideas of impermanence, suffering, and selflessness, or the idea of impurity by way of their real meanings, that being like those people who each took tiles, stones, weeds, sand, and pebbles to be the precious gem. You must well study expedient means in every place, always cultivating the ideas of permanence, happiness, and purity. Again, you must know that the earlier cultivation of the appearance of those four Dharma-marks were inverted. One who wants to attain the genuine cultivation of these ideas is like that wise person who skillfully plucked out the precious gem. That refers to the idea of the self, and the ideas of permanence, happiness, and purity."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the bhiksus said to the Buddha, "World Honored One, according to the Dharmas the Buddha has spoken in the past, selflessness is what you must cultivate and study. Having cultivated and studied it, you then will depart from the idea of a self. Departing from an idea of a</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">self, you then will depart from conceit. Departing from conceit, you will attain entry into Nirvana. What is the meaning of this?" The Buddha addressed the bhiksus, "Excellent, excellent! You now are skillfull in inquiring into a meaning in order to remove doubt.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"It is just as a country’s king whose wisdom was dim, dull, and little. He had a doctor whose nature was also foolish and boisterous. And so the king did not distinguish sincerity when bestowing such a salaried position. This doctor was dull about medicine when healing and curing the myriad illnesses and also again did not know the root sources from which the illnesses arose. While he knew the medicines, he was not skillful in understanding the breath, chills, and fevers of illness, and so all the illnesses were treated with a dose of medicine.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Yet, the king did not discern this doctor’s knowledge of medicine as being excellent or detestable, good or bad. Now, there was also a bright doctor who understood the eight methods [of medicine]. He skillfully cured the myriad illnesses and knew the means of medicine. He came from a distant place. Thereupon the former doctor did not know to greet him. Instead, there arose in him thoughts of superiority and triffling conceitedness. The bright doctor thereupon sent a letter to him requesting for his teacher to greet and receive the Dharma that is the core of his method. He said to the former doctor, ‘I now request that the virtuous one instruct me in the rules [of medicine]. My only wish is for you to proclaim and lay it out for me, explaining it thoroughly.’</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"The former doctor replied, ‘Sir, if you now are able to support me for forty-eight years, then afterwards I will teach you the doctor’s Dharma.’ "Then the bright doctor thereupon recieved his instruction and said, ‘So I will, so I will! Accordingly I will provide what supplies I am able and run errands [for you].’</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Thereupon, the former doctor then went with the visiting doctor to see the king. The visiting doctor discussed for the king a variety of healing methods and other such techniques, saying, ‘Great king, you should know, should well discern, that these Dharmas thus can be used to govern the kingdom. These Dharmas thus can be used to heal illness.’</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"At that time, the country’s king, having heard his words, came to know that the former doctor was deluded, dim, and unwise. Thereupon, he chased [the former doctor] out of the realm and afterwards doubled again his respects paid to the visiting doctor.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"And then the visiting doctor thought to himself, ‘Today I wish to instruct the king correctly.’ Thereupon, he said to the king, ‘Great king, in my genuine feeling and thought, I must seek a hope.’</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"The king then replied, ‘This right arm and the rest my body shall follow my will to seek that, all in unison.’ "That visiting doctor said, ‘Although the king may pledge all of his body, surely I cannot presume to have so much to seek it. But, now, I do have this goal. It is the hope that the king would promulgate to all within the kingdom that from now on they should not continue to get the medicines of that former doctor. And why is that? It is because those medicines are poisonous and harmful, causing many pains and injuries. If any administer them, they should be beheaded. Never again should there be people who fall to such unnatural deaths. It is in order for them to constantly abide in peaceful happiness that I seek this wish.’</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Then the king replied, ‘That search of yours is, indeed, insufficiently voiced. I shall quickly promulgate the decree to all within the kingdom that people with common illnesses shall not be treated with those medicines. If any use the medicines, they shall be beheaded.’</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"At that time, the visiting doctor combined together many medicines, said to be acrid, bitter, salty, sweet, and sour in flavor, with which a myriad illnesses are cured, none failing to bring recovery. Not long after this, the king contracted an illness. He thereupon commanded the doctor, saying, ‘I am now ill and am suffering. What shall cure me?’ The doctor divined what medicinal elixir should be used for the king’s illness and immediately said to him, ‘As to the king’s suffering, you must drink this elixir. When I had formerly ended others from drinking medicines, I was not speaking truely. Now, if one drinks, it verily can remove your illness. Being that the king is now suffering and feverish, it is correct that he should drink this elixir.’</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Thereupon, the king said to the doctor, ‘Are you crazy? For this feverish illness you now say that drinking an elixir can remove this illness? Before, you said that it was poisonous. How can you now tell me to drink? Do you wish to decieve me? You said that [the medicine] of that former doctor who had been praised was poisonous and lead me to chase him away. Now you say that it is excellent, verily able to remove illness. I myself established his defeat by you.’</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Then the visiting doctor again said to the king, ‘The king should not say such things. Just as an insect eats wood until it is completely nourished and does not know that it is nourished or not nourished. The wise one sees it stop and does not claim that the insect understands that it is nourished, nor is he surprised by it. The great king should know that that former doctor was also so. He did not distinguish betweeen illnesses and treated them all with [the same] medicinal elixir, just as that insect’s path is by chance until it is completely nourished. The former doctor did not understand the medicinal elixirs that were excellent, detestable, good, or bad.’</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"The king then asked, ‘What did he not understand?’ "The visiting doctor replied, ‘The medicinal elixirs as well as</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">the harmful poisons. And also the sweet nectar. How is the elixir also called a sweet nectar? If a mother cow does not eat wine dregs, loose grass, or barley, its calf will not tame well. In the place that it is set to pasture it will not stay above the fields and also not go down to the marsh to drink clear water. It will not be herded along and will not accompany the lead animal together with a single herd. Being domesticated in its eating and drinking, it goes on to travel and abide in the place it is given. Thus is this elixir able to remove illnesses. Therefore, it is called the wondrous medicine of sweet nectar. Excepting this elixir, the rest are all called harmful poisons.’</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"At that time, the great king, having heard this, gave praise, saying, ‘Excellent, great doctor, excellent! From this day, I have begun to know the medicinal elixirs that are good and bad, excellent and detestable.’ Thereupon he drank it willingly and removed his illness.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Immediately, he promulgating the edict that all in the country from that day on were to go back over to drinking the medicinal elixir. All of the country’s people who heard this became embittered, all saying to one another, ‘Has our great king now been possessed by a spirit and gone crazy, decieving us again by ordering the drinking of elixirs?’ All the people felt embittered and gathered together at the king’s palace.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"The King told them, ‘You should not feel bitterness towards me. Just as with [the order] not to drink medicinal exlixirs is [the order] to drink them. All this is the doctor’s instructions and not my fault.’</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"At that time, the great king and the people danced joyfully and redoubled their respects paid to the doctor, for all those who were ill had drank the medicinal elixir and their illnesses had been removed.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"You, bhiksus! You should know that the Tathagata, the Arhat, the completely enlightened, perfect in wisdom and conduct, the Well Gone, the knower of the worldly,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">unsurpassed, the tamer of men, teacher of men and gods, and the World Honored One is also, again, so. He is a great doctor who has appeared in the world, defeating all of the heretical doctors, who proclaims to those in the four assemblies, saying, ‘I am the king of doctors!’ Because he wishes to supress the heretics he proclaims, ‘There is no self, no person, sentient beings, soul, cultivation, knowledge, perception, doer, or reciever.’</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Bhiksus, you should know that the heretics have said that the self is like the insect who eats wood, mates, and makes offspring merely. This is why the Tathagata proclaims that in the Buddha-dharma there is no self. It is for the sake of taming sentient beings, knowing the time, and that such selflessness has been the cause and condition that he also says that there is a self. He is like that physician who well knew the elixirs that were medicinal and not medicinal. It is not like that self the ordinary man reckons to be his own or the ordinary man who meets someone and reckons that they have a self. Some have said that it is as large as the thumb and finger, some that it is like the mustard seed, some that it is like a grain a dust. The Tathagata says that the self is not like any of these. This is why he says that things (dharmas) are selfless. Really it is not that there is no self. What is the self? If something is the true, the real, the constant, the master, the foundation with a nature that is unchanging, this is called the self. Just as that great doctor well understand the medicinal elixir, the Tathagata is also so. For the sake of sentient beings, in the Dharmas that he speaks there really is a self. You and the four assembles must thus cultivate the Dharma."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Here ends fascicle three of the Great Parinirvana Sutra</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Chapter 6: The Merit of the Title</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At that time, the Tathagata again addressed Kasyapa, "Good son, you now should well uphold this Sutra’s contents, as they possess merit. If there are good sons and</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">good daughters who hear this Sutra’s title, none of them will be born in any of the the four [lower] destinies. And why? It is thus that this scripture leads them to the cultivation of the infinite and limitless Buddhas. I shall now discuss this attainment of merit."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Bodhisattva Kasyapa said to the Buddha, "World Honored One, what shall be the title of this Sutra? How should the bodhisattva-mahasattva recieve and uphold it?" The Buddha told Kasyapa, "This Sutra’s title is the Great Parinirvana, which in the beginning is good, in the middle is good, and in the end is also good. Its meaning’s flavor is very profound and its text is also good. It is pure, the complete consummation of the pure ascetic practice, and the adamantine treasure chest filled up without lacking anything. If you skillfully listen closely, I now shall discuss it.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Good son, the word ‘great’ of the title is for eternity. As the eight great rivers all return to the ocean, this Sutra thus pacifies all the bonds of affliction and dispositions of Mara. Afterwards, [those who hear it] long to enter parinirvana and exit from the bodily life. This is why it is called the Great Parinirvana.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Furthermore, good son, it is like the physician who has a secret way of gathering together everything that has a medical use. Good son, the Tathagata is also so. He has proclaimed a variety of wondrous Dharmas, the secret of which are the very core of the scriptural gateways. They all lead into this parinirvana. This is why it is called the Great Parinirvana.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Good son, it is just as when the farmer in the Spring sowing months has constant hopes and once he has harvested his crop then truely his myriad hopes are all put to rest. Good son, all of the sentient beings are also so. They cultivate and study the other Sutras, [expecting] always a expecting a rich flavor. If they hear this Great Parinirvana, their expectations of the other Sutras to have</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">a rich flavor will be forever ended. This Great Parinirvana is capable of leading sentient beings to be liberated from having outflows. Good son, just as among footprints the elephant’s footprints are supreme, this Sutra is thus among Sutras a samadhi that is the very best.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Good son, it is just as when tilling the fields the Autumn tilling is best, this Sutra is thus among Sutras the best. Good son, just as among medicines ghee is the most skillful in healing fever, worry, and confusion in the minds of sentient beings, the Great Parinirvana is the very best. Good son, just as the sweet cheeses of the eight flavors are perfected, the Great Parinirvana also is again so, thus, the perfection of the eight flavors. And what are the eight? First, constancy; second, eternity; third, peace; fourth, pure refreshment; fifth, not aging; sixth, undying; seventh, undefiled; and eighth, contentment. Those are the eight flavors. Because of the consummation of these eight flavors, it is called the Great Parinirvana. If bodhisattva- mahasattvas rest in this, they again will be able to manifest Nirvana everywhere. This is why it is called the Great Parinirvana.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Kasyapa, if good sons and good daughters wish to be in this Great Parinirvana and then Nirvana, they should thus study. The Tathagata eternally abides, as do the Dharma and sangha as well."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Kasyapa again said to the Buddha, "Most extraordinary, World Honored One, is the Tathagata’s merit so inconceivable! The Dharma and sangha are also so inconceivable. This Great Parinirvana is also inconceivable. If someone cultivates the study of this scripture, they will discover the true Dharma-eye and be able to act as a physician. If someone has yet to study it, it should be known that this person will lack the wisdom eye, it being veiled by ignorance (avidya)."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Here ends fascicle six of the Great Parinirvana Sutra</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Chapater 10: The Four Truths</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha again addressed Kasyapa, "That which is called suffering is not called the noble truth of suffering. And why? If it is said that suffering is the noble truth of suffering, all the animal and hell dwelling sentient beings would consequently possess that noble truth.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Good son, if again there is someone who is unaware of the Tathagata’s most profound perspective of the eternally abiding, unchanging, fine and mysterious essential body (dharma-kaya), that it is said that the body that eats is not the essential body, and who is unaware of the Tathagata’s path to the power of virtue and majesty; then, this is called suffering. And why? Because of this unawareness, the Dharma is seen to be not the Dharma and the what is not the Dharma is seen to be the Dharma. You should know that this person necessarily shall fall into the evil destinies and circulate through birth and death (samsara). Increasing greatly, the bonds will become numerous, and he will undergo discomfort and anxiety.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"If there is someone who is able to know that the Tathagata is eternally abiding without any change, or hears that he is eternally abiding, or if this Sutra meets his ear, then he shall be born into the Heavens above. And after his liberation, he will be able to realize and know that the Tathagata eternally abides without any change. Once he has realized this, he would then say, ‘Formerly, I had heard this truth, but now I have attained liberation through realizing and knowing it. Because I have been entirely unaware of this since the beginning, I have cycled through birth and death, going round and round endlessly. Now on this day I have for the first time arrived at the true knowledge.’ If one knows thusly the true, the cultivation of suffering [becomes] a manifold blessing. If one is unaware, although again they may be moved to cultivate it, there will be no blessing. This is called knowing the suffering known as the noble truth of suffering. If a person is unable</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">to thusly practice, this is called the suffering that is not of the noble truth of suffering. "[Now, regarding] the truth of suffering’s origin. Regarding the true Dharma, the unborn is the true knowledge. Undergoing impure things, then, is said to be a punishment. It is possible by way of what is not the Dharma to say that the true Dharma ends in cessation (nirvana), that the true Dharma does not lead one to remain long [in the world]. Because of these causes and conditions, one is unaware of the Dharma’s nature. Because one is unaware of it, one circulates through birth and death, undergoing numerous discomforts and worries, not attaining birth in the Heavens or any true liberation.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"If there is someone who deeply knows and does not destroy the true Dharma, then because of these causes and conditions they would be born in the heavens and attain true liberation. If someone is unaware of this place of the truth of suffering’s origin, who says that the true Dharma is that there is nothing eternally abiding, all [things] being extinct dharmas, then because of these causes and conditions that person will for measureless kalpas circulate through birth and death (samsara), undergoing discomfort and worry. If one is able to know that the Dharma eternally abides unchanging, this then is called knowing the origin that is known as the noble truth of [suffering’s] origin. If a person is unable to thusly practice, this is called the accumulation that is not the noble truth of accumulation.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"[Now regarding] the truth of suffering’s cessation. If there are many who cultivate the study of the Dharma of emptiness, this is not good. And why? Because the cessation of all Dharmas and the harming of Tathagata’s genuine Dharma treasury is done by cultivating the training that is called the cultivation of emptiness. To cultivate the cessation of suffering is contrary to all of the other paths. If it is said that the cultivation of emptiness is the truth of</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">cessation, then all the other paths which also cultivate the emptiness of dharmas should also possess the truth of cessation. "If someone claims, ‘There is a tathagata-garbha, although is cannot be seen.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">If one is able to destroy all of the afflictions, then one can enter it.’ If one generates in the mind this single thought, then these causes and conditions would bring mastery of the Dharma. If one practices the Tathagata’s esoteric garbha as selfless, empty, and peaceful, that person will remain in samsara for a measureless number of lives, circulating and undergoing discomfort. If there is someone who does not perform such cultivation, although he may be afflicted and diseased, he would be able to destroy [that affliction and disease]. And why? It is because he knows the Tathagata’s esoteric garbha. This is called the noble truth of suffering’s cessation. If one is able to thusly cultivate that cessation, this is a disciple of mine. If there is somone who is unable to thusly practice, this is called the cultivation of emptiness that is not the noble truth of cessation.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"[Now regarding] the noble truth of the Path. It refers to the jewels of the Buddha, Dharma, and Sangha, as well as the true liberation. There are sentient beings of deluded minds who say that there is no Buddha, Dharma, Sangha, or any true liberation, that the circulation through birth and death is like a mirage. They cultivate this view. Because of these causes and conditions, they will circulate through the three existances for a long time, undergoing great discomfort. If one is able to generate in the mind the view that the Tathgata is eternally abiding and unchanging, the Dharma, Sangha, and liberation are also again so. Carried by this one thought for a measureless number of lives, self- mastery is the reward of following this idea, and so it will be attained. And why? In the distant past, because of the four inverted views, I mistook what is not the Dharma for</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">the Dharma, and so I underwent the rewards of a measureless number of evil actions (karma). Now, because I have extinguished such views, I have become a Buddha of perfect awakening. This is called the noble truth of the Path. If someone says the three jewels (triratna) are impermanent, who cultivates this view, then vacant and delusive is this cultivation. It is not the noble truth of the Path. If they cultivate the Dharma, that it is eternally abiding, this disciple of mine truely seeing practices the Dharma of the four noble truths. This is called the four noble truths."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Bodhisattva Kasyapa said to the Buddha, "World Honored One, now for the first time I know and practice this most profound Dharma of the four noble truths."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Chapter 11: The Four Inverted Views</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha again addressed Kasyapa, "What are the four inverted views? "Giving rise to afflicting ideas about what is not afflicted, that is called an inverted view. The unafflicted is called the Tathagata. [If he] gives rise to afflicted ideas, that would mean the Tathagatas are impermanent, change, and vary. If it is said that the Tathagata is impermanent, he would be called a great and wicked affliction. Or if it is stated that the Tathagata abandons his afflicted body to enter Nirvana, just as when the fuel is gone the flame ceases, this is called being unafflicted and then giving rise to afflicted ideas. And so that is also called an inverted view. "Suppose I were to say, ‘If the Tathagata were eternal, then this would be a view of self. Because of that view of self, this is immeasurably wicked. This is why it should be said that the Tathagata is impermanent.’ And having thus spoken, I am made happy. But the Tathagata’s impermanence would then be an affliction. If it is an affliction, how can there arise happiness from it?</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Because this is an idea of happiness arising out of</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">affliction, it is called an inverted view. Happiness arising from afflicted ideas is also called an inverted view. The happy one is the Tathagata. The afflicted one is the Tathagata who is impermanent. If it is said that the Tathagata is impermanent, that is called giving rise to afflicted ideas about of happy. The Tathagata who eternally abides is called happy.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Suppose I were to say, ‘If the Tathagata is eternal, how then could he enter into Nirvana? If it is said that the Tathagata is not the afflicted one, how could he abandon the body and seize the freedom of cessation (nirvana)?’ Because this is giving rise to afflicted ideas abou the happy, this is called an inverted view. That is the first of the inverted views.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Thinking that the impermanent is permanent or thinking that the permanent is impermanent is called having inverted views. The impermanent is called not cultivating emptiness. Because one does not cultivating emptiness, his lifespan is brief. Suppose someone says, ‘Not cultivating emptiness and tranquility, one attains a long lifespan’. This is called an inverted view. This is called the second inverted view.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Thinking that the self is the selfless or thinking that the selfless is the self, this is called having inverted views. The worldly person surely says that there is a self. And those in the Buddha Dharma also say that there is a self. Although worldly person says there is a self, there is no the Buddha- nature [in that]. This then is called being in the selfless and giving rise to the idea of a self. This is called an inverted view. Those of the Buddha Dharma have a self that is the Buddha-nature. The worldly person says that the Buddha Dharma has no self. This called from within the self giving rise to the idea of the selfless. If it is said that the Buddha Dharma neccesarily is established to be selfless, then this is the reason the Tathagata admonishes the disciples who cultivate the selfless. This is called an inverted view. This is</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">called the third inverted view. "Thinking that the pure is impure or thinking that the impure is pure, these are called inverted views. The pure then is the Tathagata who eternally abides. It is not the body of various components, not the afflicted body, nor the body of flesh. It is not a body of muscle, bone, tendons, or connective tissues. If there is someone says, ‘The Tathagata is impermanent, the body of various components ... a body of muscle, bone, tendons, and connective tissues. The Dharma and Sangha’s liberation is complete cessation.’ This is called an inverted view. Thinking that the impure is pure is called an inverted view. If there is someone who says, ‘In this body of mine, there is not a single dharma that is impure. It is by there being no impurities that one will be able to enter the abode of purity. The Tathagata has thus explained the practice of meditation on the impure.’ Such words are empty and delusive talk. This is called an inverted view. This then is called the fouth inverted view." Kasyapa said to the Buddha, "World Honored One, on this day, I have for the first time attained the right view. World Honored One, prior to this, we all werecalled people of wrong views." Chapter 15: The Moon Parable The Buddha told Kasyapa, "It is just like when people see the moon not appear and say ‘The moon has disappeared!’ and think that it has disappeared. Yet, the moon’s nature really has not disappeared. It cyclically appears in places in other directions, and the sentient beings there say ‘The moon has appeared’. Yet, the moon’s nature really has not appeared. And why? It is because it is blocked from view by Mount Sumeru that it disappears. The moon’s nature of constantly arising has not appeared or disappeared. The Tathaagata, the Arhat, the one of perfect knowledge, is also again so. He appears in the trichiliocosm, or manifests</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">in Jambudvipa having a father and mother. Sentient beings say that he is born in Jambudvipa, or in Jambuvipa he displays Nirvana. But, the nature of the Tathaagata really has no Nirvana. Yet, the senteint beings all say the Tathaagata really enters Parinirvana.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Take the example of the moon disappearing. Good son, the nature of the Tathaagata is really without any birth or death. It is for the sake of transforming sentient beings that he makes a show of being born or dying. Good son, it is just as the full moon is seen in another direction as half, and the half moon in other directions is seen as full by people in Jambudvipa, or other people see the moon as new. They all say that on the first day the moon rises anew. And when they see the moon completely full they say on the fifteenth day it rises completely full. Yet, the moon’s nature is without waning or waxing. The cause is Mount Sumeru, then, [657b] that it increases or decreases. Good son, the Tathagata is also so in Jambudvipa, whether appearing to be newly born or displaying Nirvana. When he appears as a newborn, he is just like the new moon. Everyone says that the infant child at birth walked seven paces. As on the second day of the moon, again he appears to enter the academy. Like the third day of the moon, he appears to renounce the household life. Like the eighth day of the moon, he emits the great wisdom’s fine and wonderous light which is capable of destroying the infinite maras of sentient beings. Like the fifteenth day of the completely full moon, he displays the thirty-two signs and eighty kinds of excellencies that adorn him. And his show of Parinirvana is just like the lunar eclipse. Thus, sentient beings see him unequally, as they see the half moon, or the full moon, or the lunar eclipse. Yet, the moon’s nature really is without increase or decrease, there is no loss or eclipse of it. Always it is a full moon. The body of the Tathaagata is also so. This is why it is said to be constantly abiding and</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">unchanging. "Furthermore, good son, take for example the full moon appearing in its entirety. In every place among the cities, villages, and hamlets; the mountains, in the rivers, or wells, or ponds, and in containers of water; in all these its reflection appears. There are sentient beings who walk a hundred yojanas or a hundred thousand yojanas, and they see the moon always following them. An ordinary foolish person might mistakenly give rise to a regretful thought, saying, ‘In the past I was in cities, villages, and homes and there saw the moon. Now, again, in these empty pools of water I see it again. Is this that past moon or it is a different moon than the one in the past?’ Each think to themselves, ‘The moon’s image is larger or smaller’ or they say, ‘it is like a silver mouth’, or they say ‘it is like a cart wheel’, or they say ‘it is like forty nine yojanas in size’. All of them see the light of the moon, or they see it perfectly round just like the golden disc of the sun. The moon’s nature is singular, but the variety of sentient beings each see differing aspects of it. "Good son, the Tathaagata is also so. He appears in the world and there are some humans or Gods who think, ‘The Tathaagata now abides before me’, or there animals who also think, ‘The Tathaagata now abides before me’. Or there are some who are deaf and mute who also see the Tathaagata as having the characteristic of being deaf and mute. The sentient beings in their various species and languages each differ, but all say the Tathaagata speaks the same language as they. And, also, each gives rise to the thought, ‘He stays in my household and receives my offerings’. Some sentient beings see the Tathaagata’s body as vast, huge, and infinite and some see it as minutely small. Some see the Buddha with the appearance of a shravaka, some see him with the appearance of the pratyeka-buddha, and those of other paths again each think, ‘The Tathaagata now rests in my Dharma and leaves</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">the household to studies the way.’ There are some sentient beings who again think, ‘The Tathaagata appears in the world in order to come into contact with me.’ The Tathaagata’s real nature is like that of the moon. And so the essentual body (dharma-kaaya) is an unarisen body. The body of skillful means conforms to the world, displaying of infinite roots of karmic circumstances. In every place, he makes a show of being birth, just as does the moon. What is the meaning of this? The Tathaagata constantly abides, devoid of any change or difference. "Furthermore, Good son, it is just as when Ruhula the Asura king blocks the moon with his hand and the people of the world all claim that the moon has been eaten. The Asura king, however, in reality cannot eat the moon. It is simply that the Asura king has obstructed its light. The moon is perfectly round and full and does not wane and become smaller. It is only because of the obstructing hand that it does not appear so. And when he retracts his hand, the worldly people all claim that the moon is again reborn. Their claims that the moon has suffered numerous injuries is a convention. One hundred thousand Asura kings could not harm it.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"The Tathaagata is also so. Appearing to be a sentient being, the beings of coarse and wicked minds regard the Tathaagata as a produced Buddha body, their blood rising to the five wicked deeds and becoming icchantikas. Because of these sentient beings’ future lives, there thus will be displayed the destruction of the sangha and end of the Dharma, and putting a stop to this will be difficult. It the case, however, that the infinite hundeds of thousands of kotis of maras are unable to harm the production of body or blood of the Tathaagata. And why is that? The Tathaagata’s body has no blood, flesh, muscle, veins, bone, or marrow. The Tathaagata in reality really is invulnerable. Sentient beings who say that the Dharma and Sangha is harmed or destroyed and the Tathaagata dead. However,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">the Tathaagata’s nature in reality is changeless and indestructible. It is in conformance to the worldly that he thus is displayed. "Furthermore, Good son, it is like two people fight. Suppose one uses a blade to defend himself wounds the other, causing him to bleed. Although the other may die, he did not give rise to a murderous thought. Thus, the mark of his karma would be light and not heavy. If it were the Tathaagata, he himself has no murderous thoughts. Although he might cause [the Tathaagata’s] body to bleed, the karma also would be so; light and not heavy. The Tathaagata thusly in a future life would transform into a sentient being, appearing as a karmic reward. "Furthermore, Good son, it is just like a physician who endevours to teach his son the medical uses of roots, saying, ‘These are the medicinal roots, the medicinal stalks, and other medicinal materials. The variety of characteristics</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">and appearances of them you should be well know.’ His son respectfully recieved his father’s admonition to endevour and constantly studied the skillful understanding of the medicines. And after the physician’s lifespan was done and his life ended, his son fondly remembered him and said, ‘Father himself taught me, "Thus are the medicinal roots, thus the medicinal stalks, thus the medicinal flowers, and thus the form and characteristics of them."’ "The Tathaagata is also so. In order to transform the sentient beings, he shows them the commandments and precepts which they must thusly recieve, uphold, and not transgress, nor commit the five wicked deeds or slander the true Dharma and be an icchantika. It is so that in future lives there arises these matters that he appears. He wishes to lead the bhiksus so that after the Buddha has passed on they might thus know the recorded Suutras’ deep and profound meaning, the marks of the vinaya precepts slight and grave, and the abhidharma’s which discernment of the</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Dharma words, so they will be just like that physician’s son. "Furthermore, good son, it is as when someone watches the moon for six months and sees it eaten once, yet above in the heavens it is watched for but a moment and the moon is eclipsed. And why? Because a day in heaven to ancient beings is brief. Good son, the Tathaagata is also so. Gods and men all say that the Tathaagata’s lifespan is brief, like that God who for a moment watches and the moon is eclipsed. The Tathaagata also is among them for but a moment, showing Nirvana to the hundreds of thousands of nayutas of kotis [of beings]. He ends the mara of affliction, the mara of skandhas, and the mara of death. This is why the hundreds of thousands of nayutas of kotis of heavenly maras all know that the Tathaagata has entered Parinirvana. And also that he appears due to hundreds of thousands of former karmic causes and conditions. Because he conforms to the various dispositions of the worldly, he displays thusly the infinite, limitless, and inconceivable. This is why the Tathaagata is eternally abiding and unchanging.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Furthermore, good son, it is just as the moonlight is enjoyable for sentient beings to see. This why they commend the moon, calling it enjoyable to see. If the sentient beings are greedy, angry, foolish, or deluded; then, they would not be able to commend it as being enjoyable to see. The Tathaagata thus has a nature which is harmonious, good, pure, and undefiled. This is quite commendable and enjoyable to see. Enjoying the Dharma, the sentient beings look upon him without repulsion. People of wicked minds, however, are not gladdened when they look upon him. What does that mean? This is why it is said that the Tathaagata is like the light of the moon. "Furthermore, good son, it is just as how the day has three periods that are different [in length]. The winter days are brief, the spring days are average, and the summer days are the very longest. The Tathaagata is also so. In this</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">trichiliocosm his lifspan is brief, and the voice hearer’s display also a brief lifespan. These having been seen, all say that the Tathagata’s lifespan is brief, like the winter day. The bodhisattvas show average-length lifespans, whether for a kalpa or a partial kalpa, like the spring day. Only the Buddha sees the Buddha’s own lifespan to be infinite, just like the summer day. Good son, the Tathaagata has said that the methods of the Mahayana teaching are subtle and esoteric. It appears in the world, raining the great Dharma rain. In future lives, if a person is able to protect and uphold the canon, to them will be revealed and discerned the blessing to sentient beings. It should be known that this comrade is a true bodhisattva. Just like the abundance of the summer, the heavens give up the sweet rain. If there are shravakas or pratyeka-buddhas who hear the Buddha’s, the Tathaagata’s, subtle and esoteric teaching, then it would be just as during the winter days are numerously encountered ice and illnesses. If a bodhisattva hears thus the subtle and esoteric teaching and is instructed that the Tathaagata is of a constantly abiding nature and unchanging, it would be as during the spring days that antlers [658b] sprout and spread out. Yet the Tathaagata’s nature is really neither long nor short. It is for the worldly that it appears thus. This then is Buddhas’ true underlying reality (dharmata).</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Furthermore, good son, it is just as when the myriad stars at noontime do not appear. And so people say that at noontime the stars perish and disapear. But really, though, they do not disapear. It is because the sunlight conceals them that they do not appear. The Tathaagata is also so. The shravaka and pratyeka-buddha are unable to see him, just as the worldly person cannot see the stars at noon. "Furthermore, good son, it is just like when the overcast sky causes the moon and sun to not appear and the foolish person says that the sun and moon are lost and have disappeared. Yet the sun and moon really have not been</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">lost or have disappeared. When the Tathagata’s true Dharma has past away, the three jewels will appear to disappear and also again will not be forever ceased. This is why it should be know that the Tathaagata is eternally abiding and without any change. And why? Because the real nature of the three jewels is does not become stained by defilements.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Furthermore, good son, it is just as when the moon is dark and the night sky is swept with stars. Their light shines and blazes for a time and them disappear again. Sentient beings seeing this think it an ill omen. The pratyeka- buddhas are also so when they appear in a world without a Buddha. The sentient beings who see this say that the Tathaagata really has perished and there arises in them sorrow and grief. However, the Tathaagata’s body really is indestructible, like the sun and moon are without any ceasation or disappearance.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Furthermore, good son, it is just as when the sun goes behind a mist and becomes completely hidden. This great Nirvana that is a subtle and wondrous Sutra is also again so, being produced in the world. If there are sentient beings who have an ear for the Sutra, they would be capable of putting to rest all evils and not longer be amidst wicked karma. This great Nirvana is profound and deep, its perspective inconceivable. Skillfully speaking of the nature of the Tathaagata is subtle and esoteric. What does this mean? Good sons and good daughters should regarding the Tathagata bring forth the thought of his being constantly abiding, devoid of any change, the true Dharma that is unending, and the sangha imperishable. This is why one should cultivate numerous skillful means and endevour to study this text. It would not be long for such a person to attain the supremely unexcelled enlightenment. This is why this Sutra is called the completion of infinite virtue. It is also called the enlightenment that is invulnerable. Because it is invulnerable is the reason that it has obtained the title</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">‘Great Parinirvana’. Because it possesses the good light, is it like the summer days. Because the body is limitless, it is called the Great Nirvana." Return to TOP.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Page last updated on February 2, 2008 .</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"> </span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;"> </span></div>ven. Xian Zhong Bloghttp://www.blogger.com/profile/08213483685765200063noreply@blogger.comtag:blogger.com,1999:blog-5547811324785639683.post-44975445026064368382010-11-26T07:34:00.000-08:002010-11-26T07:34:01.059-08:00THE PURE LAND SUTRA<span style="color: #990000; font-size: large;">Being the Buddha's expounding of the Sukhavativyuha-sutra, the Smaller version. Gatha in Praise of the Sutra</span><div style="color: #990000; text-align: justify;"><span style="font-size: large;">PRECENTOR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Give Praise</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">To the Lotus Pond Ocean Assembly of Buddhas and Bodhisattvas! Give Praise to the Lotus Pond Ocean Assembly of Buddhas and Bodhisattvas! Give Praise to the Lotus Pond Ocean Assembly of Buddhas and Bodhisattvas!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Text of the Sutra</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">PRECENTOR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Buddha's Expounding of the Amitabha Sutra!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Bring Palms Together</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Thus have I heard: At one time the Buddha was dwelling at Sravasti in the garden and park purchased for His use by Anathapindaka from the Prince Jeta. With Him was a great company of monks numbering over twelve hundred and fifty. All were Great Arhats and many had achieved the State of Discernment The Venerable Sariputra, Mahamaugalyana, Mahakasyapa, Mahakapphina, Mahakatyayana, Mahakaushthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Bharadvaga, Kaodayin, Vakkula and Aniruddha were among them. Also with him and these Great Disciples were many Great Bodhisattvas and Mahasattvas. Among these was the Dharma Prince Manjusri Bodhisattva, the Invincible Maitreya Bodhisattva, the Fragrant Elephant of the North Bodhisattva, and the Constant Unfailing Progress Bodhisattva and also many other Great Bodhisattvas. Also there was Sakra, the Indra-Lord of the Devas and with him were countless numbers of other Devas.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Release palms</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">In this way did the Buddha speak to the Venerable Sariputra:</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"O Sariputra, if you go from here to the West and pass beyond Ten Ten Thousands of Hundreds of Thousands Buddhas Lands there exists a region called the Land of Ultimate Joy where there exists a Buddha called Amitabha. He is there now, expounding the Dharma, this Arhat.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Now, Sariputra, why do you think that this land is called the Land of Ultimate Joy? Because in that realm for all living beings there is neither physical pain nor mental pain and the sources of blessings are without number. For this reason is it called the Land of Ultimate Joy.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Furthermore Sariputra, the Land of Ultimate Joy is adorned with seven terraces and seven rows of wind chimes together with seven avenues of trees. The above are enclosed on all sides by the four precious substances. With such excellent things unique to Buddha Lands is this excellent Buddha Land adorned.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Furthermore, O Sariputra, in that world called Ultimate Joy there are Lotus Ponds, ornamented with the seven precious stones. The water that fills them has the eight good qualities and the bottoms of these ponds are covered with pure golden sands that extend to their banks. On the four sides of these Lotus Ponds are flights of stairs--golden and silver, with beryl and crystal in splendid perfection. And at the top of these stairs are raised pavilions majestically adorned with gold and silver, beryl, crystal and coral, red pearls and agate. And in the ponds grow Lotus Flowers that are as large as the wheels of a cart blue colored, as if emitting blue radiance; yellow colored, as if emitting yellow light; red colored, radiating redness; white colored of pure white radiating light and their subtle and mysterious fragrances cleanse the air. O Sariputra for this reason is the Ultimate Joy Land perfect in its meritorious adornments.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Furthermore Sariputra, in that Heavenly Music over the Buddha Land there is continual arising of yellow-golden colored earth. And for each of the six periods of day and night there rain down showers of Heavenly Coral Tree Blossoms. And the living beings of that Land are constantly using their miraculous robes to travel to other Buddha Lands and thereupon shower upon the Tathagatas of those worlds Ten Ten Thousands of Hundreds of Thousands of these wonderfully abundant flowers. Ten Ten Thousands of Hundreds of Thousands of Buddhas are honored in this way before the time for the first meal, and all the inhabitants of this Land then return to it to consume their own meal, nourished by the Dharma Teaching and by their own good roots. Sariputra, for this reason is the Ultimate Joy Land perfect in its adornment. "And furthermore, O Sariputra, in this land there are all sorts of strange and wondrously colored birds. White Cranes and peacocks, parrots and mynah birds and other sorts of birds having melodious voices and fabulous birds who have two heads and all the many kinds of birds are assembled there. Day and Night, during each of the Six Periods their harmony creates and elegant sound which, if listened to, expounds and makes clear the five spiritual organ roots which are positive and the five powers of Mara which, if springing from the corresponding sensory organs, are negative factors. Likewise do they expound the seven characteristics of Bodhi and the Holy Eightfold Path; Thus do they spread the Dharma everywhere in that land and when living beings hear these sounds, they reflect on the Buddha, they reflect on the Dharma, and they reflect on the Sangha.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Sariputra, you must not say that these birds are those reborn in this way a retribution for past sins. This is not so. While other Buddha Lands are without the Three Evil Paths Sariputra, in this Buddha Land even the names of these evil paths is unknown. How much more, the, do they have the truth? These many kinds of birds have been created solely to call on Amitabha Buddha and therefore they desire to proclaim these honorable Dharma sounds, and in so doing aid in the transformation of all living beings by their actions.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Sariputra, in this Buddha Land subtle winds blow and stir along the myriad precious avenues of trees where they reach the preciously appointed gauze covered walkways. There they strike the wind chimes from which spring forth the most subtle and wonderful sounds which thus become one hundred thousand sorts of music all constantly arising together. Those hearing these sounds, even if they still possess the self that creates rebirths, are moved to call on the Buddha, to call on the Dharma and to call on the Sangha with all their hearts. Sariputra, for this reason is this Buddha Land perfect and is thus meritoriously adorned.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Now, O Sariputra, for what reason do you think this Buddha has been called Amitabha? Sariputra, it is because this Buddha possesses Illuminating Wisdom Beyond Measure which illuminates the lands in the Ten Directions without obstructions or obstacles. For this reason is this Buddha called Amitabha.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Furthermore, Sariputra, this Buddha can command that His Own Long Life be extended to all men: Immeasurable limitless countless numbers of eons! For this reason has he been called Amitabha. This</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Perfect Buddha has already 'come,' indeed, ten eons has He been "He who has Thus Come" to this present moment.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"And furthermore, O Sariputra, this Buddha has immeasurable, limitless countless numbers of 'sound hearing' disciples, Arhats they have all become in numbers not to be counted. Regarding this, you should know there are also myriad Bodhisattva Assemblies. For this reason. O Sariputra, is the perfect Buddha Land meritoriously adorned.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Furthermore, Sariputra, all living beings who are reborn in this Ultimate Joy Land become 'Bodhisattvas Who Never Recede.' That it, Bodhisattvas who have but one rebirth to attain Buddhahood and this number is indeed very great a number that can neither be counted no known, and is expressed only as 'countless and limitless' for it is beyond expression.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"O Sariputra, all living beings should hear and respond to His Vow, and resolve to be reborn in His Land. And why? So that they can obtain and share together with the many kinds of superior and skillful men to be found there.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Sariputra, you would not be able to gain rebirth in this land by means of wonderful good roots or even blessed or virtuous causes, but, Sariputra, if a son or a daughter of a good family or a good woman or man hears this expounding on Amitabha Buddha and abides in and holds fast His Name If for one day, if for two days, if for three days, if for four days, if for five days, if for six days, if for seven days and does so with single pointedness of mind and without confusion, then when that person is on the brink if his life's end, he will see Amitabha Buddha together with many members of the Holy Sage Assembly standing before him. When such a person dies, because his mind was without perverted or erroneous views, he will immediately be reborn in Amitabha's Land of Ultimate Joy.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Sariputra, I see this as a correct benefit and so I have expounded these words so that those who have accumulated rebirths can hear of this and be filled with suitable resolve and thus attain rebirth in Amitabha's Land.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Thus, Sariputra, I now sing the praises of Amitabha Buddha whose merits are so beneficial that they can neither be thought nor discussed.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Bring palms together</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"In the Eastern Region there is the Unmoved Buddha Aksobhya, the Merudhavaja Buddha, the Great Mystical Mountain Buddha, the Excellent Mountain Illuminating Buddha and the Mysterious Sounds Buddha - thus so everywhere a number of Buddhas that is equal to the sands of the river Ganges, each of them having His Own Land. And from these Buddhas' characteristically broad and long tongues, which can cover three thousand great universes of universes, and which they use to expound truthful and sincere words to all living beings everywhere, come also these praises of Amitabha Buddha whose merits are so beneficial that they can neither be thought nor discussed. Therefore all the myriad Buddhas in that region protect and care for this Sutra.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"O Sariputra, the Southern Region has the Day and Night Lantern Buddha. the Renown Fame Illuminating Buddha, the Great Blazing Shoulders Buddha, the Mystical Mountain Lantern Buddha, the Unlimited Pure Progress Buddha - thus so everywhere a number of Buddhas that is equal to the sands of the river Ganges, each of them having His Own Land. And from these Buddhas' characteristically broad and long tongues, which can cover three thousand great universes of universes, and which they use to expound truthful and sincere words to all living beings everywhere, come also these praises of Amitabha Buddha whose merits are so beneficial that they can neither be thought nor discussed. Therefore all the many kinds of Buddhas of that region protect and care for this Sutra.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Sariputra, the Western Region has the Boundless Life Buddha, the Immeasurable Characteristics and Marks Buddha, the Immeasurable Pennant Buddha, the Great Illuminating Buddha, the Great Wisdom Buddha, the Precious Marks Buddha, and the Clear Illuminating Buddha - thus so everywhere a number of Buddhas that is equal to the sand in the river Ganges, each of them having His Own Land. And from these Buddhas' characteristically broach and long tongues which can cover three thousand great universes of universes, and which they use to expound truthful and sincere words to all living beings everywhere, come also these praises of Amitabha Buddha whose merits are so beneficial that they can neither be thought nor discussed. Therefore all the myriad Buddhas of that region protect and care for this Sutra.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Sariputra, the Northern Region has the Blazing Shoulders Buddha, the All-Conquering Sound Buddha, the Difficult-to-Stop Buddha, the Daily Reborn Buddha and the Net of Wisdom Buddha - thus so everywhere a number of Buddhas that is equal to the sands of the river Ganges, each of these</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Buddhas having His Own Land. And from these Buddha's characteristically broad and long tongues which can cover three thousand universes of universes, and which they use to expound truthful and sincere words to all living beings everywhere, come also these praises of Amitabha Buddha whose merits are so beneficial that they can neither be thought nor discusses. Therefore all the myriad Buddhas of that region protect and care for this Sutra!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Sariputra, the Nadir has the Lion of Men Buddha, the Renown Buddha, the Famous Illuminating Buddha, the Dharma Buddha, and the Dharma Protecting Buddha - thus so everywhere a number of Buddhas that is equal to the sands of the river Ganges, each of them having His Own Land. And from these Buddha's characteristically broad and long tongues, which can cover three thousand great universes of universes, and which they use to expound truthful and sincere words to all living beings everywhere, come also these praises of Amitabha Buddha whose merits are so beneficial that they can neither be thought nor discussed. Therefore all the myriad Buddhas of that region protect and care for this Sutra.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Sariputra, the Zenith has the Brahma Voiced Buddha, the Lord of the Constellations Buddha, the Incense Offering Buddha, the Incense Illuminating Buddha, the Great Blazing Shoulders Buddha, the Many Colored Precious Flowers Adorned Bodied Buddha, the Teak Tree King Buddha, the Seeing - all - wishes - fulfilled Buddha and the Like-a-mystical-mountain Buddha - thus so everywhere a number of Buddhas that is equal to the sands of the river Ganges, each of them having His Own Land. And from these Buddhas' characteristically broad and long tongues, which can cover three thousand great universes of universes, and which they use to expound truthful and sincere words to all living beings everywhere, come also these praises of Amitabha Buddha whose merits are so beneficial that they can neither be thought nor discussed. Therefore all the myriad Buddha in that region protect and care for this Sutra.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Release palms</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"O Sariputra, what do you think? Why do those Buddha that I have named protect and care for this Sutra? It is because, Sariputra, if sons or daughters of good families or good men or women who hear of this Sutra and keep it and who also hear these myriad Buddha that I have named; these myriad sons and daughters of good families or good men or women, because of the pervasive activity of all the many kinds of Buddhas who protect and care for this Sutra, will obtain the 'Never Receding Nor Turning Back From Any Advances Gained' state which proceeds to the Unexcelled Complete Enlightenment.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Venerable Sariputra, those anywhere in the Universe who have suitable faith and receive my words can then reach to the many kinds of Buddha places of which I have expounded.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Sariputra, if a man in the past has made this resolve or at this moment obtains this resolve or does attain this resolve in the future ,such a one will be immediately reborn in the Land of Amitabha Buddha. This is equally true of the many kinds of men everywhere---all can obtain the 'Never Receding Nor Turning Back' state which proceeds to the Unexcelled Complete Enlightenment.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"With reference to this Land, if in a past life, the present life, or in a future life, O Venerable Sariputra, the myriad sons and daughters of good families or good men or women have faith in the worthiness of this Vow and respond to it suitably, they will be reborn in the Land of Amitabha .</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Thus, Sariputra, I now sing the praises of the myriad Buddha whose merit is beyond thought or discussion. Likewise the myriad Buddhas also sing praises to me, saying that my own merit is also beyond thought or discussion.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Therefore with the arising of these words Shakyamuni Buddha has performed a very difficult and rare work by which He was able, in this universe and world, even with its Five Periods of Evil Realms and its Impure Eons, to discern its impurities. Also He discerned the defiling nature of passions impurity and the assembled rebirths impurity and also the reduced length of life impurity and even so, among these impurities, He obtained the Unexcelled Complete Enlightenment. Thereupon His Activity was to expound to all the many kinds of living beings the Dharma that is difficult to have faith in because of the separations caused by impurities.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">"Sariputra, I have the suitable knowledge of these Five Evil Periods and have thus acted in this difficult labor because I have attained the Unexcelled Complete Enlightenment. Thus so also is my activity to expound to all the many kinds of living beings that Dharma that is difficult to have faith in because of the divisions in all realms. Although this correct activity is very difficult, the Buddha has expounded this correct Sutra."</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Thereupon Sariputra and the many kinds of fully ordained monks and the whole world of Devas, Men and Arhats who all equally heard the Buddha expound this Sutra were strengthened in Joy, Faith and Resolve and each of them made Ten Obeisances to Him.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">PRECENTOR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Thus did the Buddha expound the Amitabha Sutra!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Now comes a time of "One Mindedness" free from distractions before beginning to enlarge the concentration to include the Holy Name. By means of our calling out this name, myriads of past blameworthy acts are completely eradicated and many beneficial roots, merits and blessings are thusly caused. The "twenty-one character (the first portion of the Future Rebirth Dharani)" compose this Treasury' fundamental origin. Without this relationship, men of later times would not have been able to add to this offering and thus get rid of past karma.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">PRECENTOR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Let us now recite the Mystical Formula for pulling out the 'Tap Root' of Karmic Obstructions and attaining rebirth in the Pure Land! ALL Give Praise to Amitabha Buddha! Tathagata! He Who Calls Out!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Amitabha Who Benefits! All That Exists! Amitabha Benefits Everywhere! One Hundred Existences! Amitabha Benefits Everywhere! The Prophesied Sovereign! Amitabha Benefits Everywhere! The Prophesied Sovereign! One Who Benefits All! The Firmament and Sky Benefiting! Hail!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Give Praise to Amitabha Buddha! Tathagata! He Who Calls Out! Amitabha Benefits Everywhere! One Hundred Existences! Amitabha Benefits Everywhere! The Prophesied Sovereign! Amitabha Benefits Everywhere! The Prophesied Sovereign!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">One Who Benefits All! The Firmament and Sky Benefiting! Hail!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Give Praise to Amitabha Buddha! Tathagata! He Who Calls Out! Amitabha Benefits Everywhere! One Hundred Existences! Amitabha Benefits Everywhere! The Prophesied Sovereign! Amitabha Benefits Everywhere! The Prophesied Sovereign!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">One Who Benefits All! The Firmament and Sky Benefiting! Hail!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">WORSHIPPING THE BUDDHAS BY CONFESSION AND</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">REPENT ANCE</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Also called the Litany of Eighty-eight Buddhas While shown as a portion of the Daily Text, common practice may reserve the use of this for auspicious</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">days Plainsong ALL Greatly Compassionate, Greatly Merciful, Pitying All Living Beings! Greatly Joyful, Greatly Renouncing, Aiding All Sentient Beings! Their Thirty-two Marks are illuminated by their Heroism! With One Mind all turn toward the altar and kneel those gathered here offer their lives in worship! Now speaking plainly ALL We praise and take refuge in the Diamond - Thunderbolt Superior Teachers! We take refuge in the Buddhas! We take refuge in the Dharma! We take refuge in the Sangha! At this moment my mind is made up and my 'non-active' self prays for the Reward that is called 'Blessed' by Men and Devas. Those who listened to the Buddha's Teachings and the Pratyaka Buddhas who take the smaller expedient teaching and the diverse kinds of Bodhisattvas who rely upon the Supreme Vehicle all send forth the Enlightened Mind, vowing that this shall be extended to the Dharma Realm of All Sentient Beings so that all can together and at the same time attain the Unexcelled Complete Enlightenment!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Plainsong</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">I commit myself and take refuge in all the Myriad Buddhas of the Ten Directions and the Complete Universe! I commit myself and take refuge in all the Honored Dharmas of the Ten Directions and the Complete Universe! I commit myself and take refuge in all the Saintly and Virtuous Sanghas of the Ten Directions and the Complete Universe! I commit myself to the Tathagatas, Arhats, Completely Enlightened Ones, Well Departed Ones, Knowers of the Worlds, Unsurpassed Lords, Tamers of the Passions of Men, Teachers of Men and Devas, Enlightened Ones, World Honored Ones! I commit myself to the Universal Light Buddha! I commit myself to the Universal Enlightenment Buddha! I commit myself to the Universal Purity Buddha! I commit myself to the Cassia Leafed Sandalwood Fragrance Buddha! I commit myself to the Sandalwood Illuminating Buddha! I commit myself to the Jeweled Pennant Buddha! I commit myself to the Gladness Storehouse of Jewels Treasure- Heaped Buddha! I commit myself to the Whole World of Joy Discerning Supreme Great Purified Progress Buddha! I commit myself to the Jeweled Flickering Lantern Illuminating Buddha! I commit myself to the Torch of Wisdom Shining Buddha! I commit myself to the Ocean of Virtue Illuminating Buddha! I commit myself to the Diamond Firm and Secure Pervasively Scattering Precious Light Buddha! I commit myself to the Great Strong Unadulterated Progress Buddha! I commit myself to the Great Merciful Illumination Buddha! I commit myself to the Compassionate Powered Lord Buddha! I commit myself to the Compassionate Treasury Buddha! I commit myself to the Sandalwood Cave of Dignity Glorious Victory Buddha! I commit myself to the Virtuous Sage Buddha! I commit myself to the Virtuous Faculty of Thought Buddha! I commit myself to the Greatly Dignified Glorious Lord Buddha! I commit myself to the Precious Blossom Illuminating Buddha! I commit myself to the Precious Canopy Shining in the Void Sovereign Powerful Lord Buddha! I commit myself to the Sunyata Treasured Blossom Illuminating Buddha! I commit myself to the Lapis Lazuli Adorned Buddha! I commit myself to the Universally Manifested Physical Body Illuminating Buddha! I commit myself to the Unmoved Wisdom Illuminating Buddha! I commit myself to the Subjugating the Assembly of Demons Lord Buddha! I commit myself to the Talent Illuminating and Enlightening Buddha! I commit myself to the Knowledge and Wisdom Victorious Buddha! I commit myself to the Benevolent Maitreya Immortal Illuminating Buddha! I commit myself to the Skilled in Calmness Moon Sounds Mysteriously Honoring Knowing Lord Buddha! I commit myself to the World of Purity Illuminating Buddha! I commit myself to the Honored Race of Dragon Kings, Lord Buddha! I commit myself to the Sun and Moon Illuminating Buddha! I commit myself to the Sun and Moon Pearl Illuminating Buddha! I commit myself to the Wisdom Pennant Victorious Lord Buddha! I commit myself to the Lion's Roar Sovereign and Powerful Lord Buddha! I commit myself to the Mysterious Sounds Surpassing Buddha! I commit myself to the Eternally Illuminated Pennant Buddha ! I commit myself to the Regarding the World Lantern Buddha! I commit myself to the Wise and Majestic Lantern Buddha! I commit myself to the Dharma Victorious Lord Buddha! I commit myself to the Mystical Mountain Illuminating Buddha! I commit myself to the Great Jasmine Flower Illuminating Buddha! I commit myself to the Distinguished by the Udumbra Tree's Weighty Blossom Surpassing Lord Buddha! I commit myself to the Great Wisdom Powerful Lord Buddha! I commit myself to the Unmoved When Surrounded by Pleasure Joyful Illumination Buddha! I commit myself to the Unlimited Sound Hearing Lord Buddha!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">I commit myself to the Talent Illuminating Buddha! I commit myself to the Golden Ocean Illuminating Buddha! I commit myself to the Mountain and Sea Wisdom Sovereign Universal Lord Buddha! I commit myself to the Great Pervading Illumination Buddha! I commit myself to the Wholly and Eternally Complete in the Dharma Lord Buddha! The above 53 Buddhas come from looking into the "Sutra of the Two Bodhisattva Brothers of Medicine." The below 35 Buddhas come from looking into the "Sutra of the Fixed and Settled Vinaya." I commit myself to the Wise One of the Shakyas Buddha! I commit myself to the Diamond -Thunderbolt Indestructible Buddha! I commit myself to the Precious Illumination Buddha! I commit myself to the Dragon Honored Lord Buddha ! I commit myself to the Like an Army Purely Progressing Buddha ! I commit myself to the Purely Progressing Joyous Buddha ! I commit myself to the Precious Fire Buddha! I commit myself to the Precious Moon Illuminating Buddha! I commit myself to the Manifested Without Ignorance Buddha! I commit myself to the Precious Moon Buddha! I commit myself to the Undefiled Buddha! I commit myself to the Abandoning Defilements Buddha ! I commit myself to the Courage Bestowing Buddha! I commit myself to the Pure Clear Buddha! I commit myself to the Pure Clarity Bestowing Buddha! I commit myself to the Easily Keeping Thusness Buddha! I commit myself to the Water Deva Varuna Buddha! I commit myself to the Fixed Virtue Buddha! I commit myself to the Sandalwood Meritorious Virtued Buddha! I commit myself to the Immeasurable Grasped in Both Hands Illuminating Buddha! I commit myself to the Illuminating Virtue Buddha! I commit myself to the Without Sorrow Virtuous Buddha! I commit myself to the Son of the Eternal Spirit Buddha! I commit myself to the Meritorious Virtued Blossom Buddha! I commit myself to the Lotus Blossom Illuminating Supernatural Power Universal Buddha! I commit myself to the Wealth of Virtue Meritorious Buddha! I commit myself to the Meritorious at Reflection and Recitation Buddha! I commit myself to the Skilled at Reflection and Invoking Virtue Meritorious Buddha! I commit myself to the Scarlet Flame Sovereign Pennant Lord Buddha! I commit myself to the Skilled at Travel By Walking Meritorious Buddha! I commit myself to the Provokers of War Overcoming Buddha! I commit myself to the Skilled at Travel By Walking Buddha! I commit myself to the Completely Encompassed and Adorned with Virtue and Merits Buddha! I commit myself to the Precious Blossom at Every Step of the Journey Buddha! I commit myself to the Precious Lotus Blossom Virtuously Abiding In the Guardian Teak Tree Lord Buddha! I commit myself to the Dharma Realm's Place of Refuge Amitabha Buddha!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">This last named Buddha is not a part of the 35, but is added from the "Sutra for the Salvation of the Flaming Mouths.", Slowly with feeling, but clearly PRECENTOR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Thus so, everywhere</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">In all Worlds the myriad World Honored Buddhas are always thus abiding in those Worlds. And if in our present lives or in our past lives, we have yielded to the beginningless cycles of life and death and have assembled sins, these Myriad World Honored Ones have suitable compassionate thoughts for us. If I have acted or if I have urged others to act, I understand that following my desires is like mistaking a pagoda for an assembly of monks or for an assembly of living beings. If I have become attached or if I have urged others to become attached, I see that from these desires come the Five Uninterrupted Sins. If I have acted or if I have urged others to act, I understand that from acting according to desire comes the Ten Unvirtuous Paths. If I act or urge others to act, I see that acting according to desires sets up</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">sinful barriers, and whether or not one has carefully examined the Pitakas, one like this deservedly falls into Hell, or becomes a Hungry Ghost, or is reborn as animal or one of the many other kinds of incarnations that result from sin. The Border of the Pure Land is not won cheaply, nor can it be reached by non-Buddhists. Thus we here who are held back by sinful obstructions now confess and repent all of them. As we do this, the Myriad World Honored Buddhas attest to knowing us and undertake to watch over us, and in response to this, before these Myriad World Honored Buddhas I speak thusly:</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">If in this life for all our remaining years we are continually active in the spreading of alms or in our keeping of the Pure Precepts, in this way giving alms to dumb animals so that each received what it needs, or if we cultivate pure actions we will have good roots. By doing these things with no thought except for the benefit of all living beings, we will come to possess good roots. By cultivating the actions of Bodhi-Wisdom, we will come to possess good roots. And when we finally achieve the Unsurpassed Knowledge, we will have done so because of having these good roots. Adding all this together, we can assess our gain and these merits we completely and totally offer up to the Unexcelled Complete Enlightenment. Thus in the past, present and future, as is presently being made manifest by these Myriad Buddhas, therefore I likewise do this for the benefit of others. My assembled sins I confess and repent, and their Infinite Blessings put an end to my self-indulgence. I also beg for these Buddhas' Meritorious Virtues, vowing that I shall perfect the Unsurpassed Knowledge. In the Past, Present and Future these Buddhas have achieved the Greatest Surpassing Victory for all living beings and to their Immeasurable Ocean of Accomplishment, I now surrender my life in devotion.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">This ends the Litany of the Eighty-eight Buddhas, but not the Rite of Confession and Repentance. If the preceding portion of the Rite is omitted, this remaining section must still be used daily. All rise ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">In the Worlds in all directions dwell the Three Periods Complete Lions of Men, and with our pure clean bodies, speech and thoughts, we have wholly and completely worshipped them, excluding none! The awe-inspiring majesty of P'u Hsien's Vow of Activity has also been completely manifested before these Tathagatas. His One Body repeatedly manifests itself in bodies as countless as dust with each of these bodies giving worship to Buddhas that are also countless as dust, and, within the center of each grain of dust, there are also Buddhas to be counted: Each of them residing in the center of a Bodhisattva Assembly! Throughout the Inexhaustible Dharma Realm, all grains of dust are also like this! Nevertheless, be firmly convinced that each of these Myriad Buddhas is replete with a Full Ocean of Expounding's Wonderful Words which can not be used up by all the ages of the future! Sing praises to these Buddhas Very Profound Oceans of Merits, and consider the myriads of Surpassingly Victorious Wonderfully Flowered Garlands which adorn them. Even as they are praised by singing maidens and other female dancers and performers who anoint themselves with perfume and incense to worship these Buddhas; Even as those great leaders and statesmen and those who are entitled to the signs and symbols of authority and others that can wear the Surpassing and Glorious Adornments of Merit worship these Buddhas; so do we also make nourishing offerings to these Tathagatas who are peerlessly robed and peerlessly fragrant. Powdered Incense is burning and the Candles are lighted: One-by-one, all these wonderful and Eminent Buddhas assemble as we wholly make these many kinds of nourishing offerings to the Tathagatas. Because of their Broad and Great Victories, our minds are liberated, and we come to have Deep Faith in all the Buddhas of the Three Realms. We also know that it is because of the Power of P'u Hsien's Vow of Activity that we can always and continually make this nourishing offering to the Myriad Tathagatas: Bring the palms together and continue solemnly</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">From the beginning all evil karmas have been created by my greed anger and delusion and have stemmed from my body, mouth and mind. All of them I now completely Confess and Repent.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Releasing the hands, the Assembly continues normally saying:</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">In the Ten Directions, all the many kinds of living beings take refuge in the Two Vehicles which contain the Knowledge that extends beyond Knowledge, and, All Tathagatas, together with the Bodhisattvas, make use of this Meritorious Achievement to Rejoice in the Welfare of Others! Throughout the Ten Directions they have "Divided the Light," And from this superlative beginning have caused beings to attain the Bodhi-Mind.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">We now ask, with every fiber of our beings, that they turn the Unsurpassed Mysterious Dharma Wheel by which, in the presence of the passions, All Buddhas proclaim Nirvana, and, With greatest sincerity, we fully, avidly and devotedly meditate on their Vows to always abide in lands as countless as dust for ages without end until the Blessed Joy is arrived at by all living beings.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">We have completely worshipped, sung hymns of praise and made nourishing offerings to the Buddhas, and, We have invited the Buddha that abides in this World to turn the Dharma Wheel. We have fulfilled our wishes and been able to confess and repent. All these activities have created many good roots which we now dedicate to all living beings so that they, too, can reach the Buddha Path.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">We also vow that whatever Victory and Merits that we receive from this, we dedicate to the Unsurpassed True Dharma Realm whose nature is manifested in the Buddha, in the Dharma and in the Sangha also! The two forms of statements are thus combined in the Samadhi Seal creating an Immeasurable Ocean of Merit, and, this merit we also completely dedicate so that all living beings that possess body, mouth or mind can see as escape from the confusion that slanders our Dharma everywhere. Thusly, all the many kinds of karmic obstacles will be fully and completely dispersed, without a trace of a remainder so that in the thought-after-thought, wisdom on every side Dharma Realms there will be the vast salvation of all living beings so that there will be no retreating into Birth and Death, and, so that throughout the Empty Realm of Sunyata and in the Finite Worlds, all living beings will be emptied of Karma and Klesa. Therefore, in the same way that those of the Four Dharmas, whose merits are broad and limitless, have vowed to give their merit for the benefit of all living beings, slowly turn so that the Two Ranks face each other We also give our own merits to all living beings, saying: Give Praise to the Great Activity of P'u Hsien Bodhisattva, The Confession and Repentance Teaching Bodhisattva - Mahasattva! repeat the above sentence three times After the third repetition, the Hand Ch'ing is struck twice quickly and all rise and perform WEN-HSUN bow. The Two Ranks again turn to face each other.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">RITE OF BESTOWING ALMS FOOD</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Translation Note: CAUTION! This rite is clearly indicated in all texts, but common practice shows that it is not usually performed daily as the text would seem to indicate. Instead, this rite was generally performed only on Auspicious Days and on the 1st and 15th of each month. In some temples and monasteries, it was not performed at all due to caution on the part of the Abbot. Indeed, in some places anyone caught learning this Rite was banned from the establishment by standing rules. This is because this rite is one of the most serious of the Tantric Rites that became common to Chinese Buddhist practice. As the rite involves the use of Mantra, Mudra and Samadhi of the highest type, few were qualified to correctly perform it, and those who did so without the practice and knowledge required to do so correctly did (and do) so at their peril. Today, we live in an age when few 'intelligent' people believe in the ghosts for whom this rite is intended. Logic would then dictate that it be omitted by those who do not believe in ghosts. If you are one who is certain that this rite still has a purpose and an audience, please be cautious and learn the correct performance of the Mudra indicated before attempting this rite.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Being the correct manner of bestowing Alms Food on Hungry Ghosts by monks as taught at Meng Shan and handed down to us by Dharma Master Wai Kuo Kan Lu, who taught this method to the Great Assembly when he dwell for a time at the "Four Streams Concealed Mountain Monastery" commonly known as Meng Shan. In addition to the Ceremonial Words that follow, the Master also left us with this gatha: ALL SILENTLY A fierce fire, blazing, blazing, illuminating the Iron City The Iron City that burns those Solitary Souls The Solitary Souls that desire to be reborn in the Pure Land Let them then listen to this portion of the Hua-Yen. The IRON CITY is the most fierce and terrible of all the Hells. The phrase translated here as Solitary Souls means in its complete nuance "those souls for whom there is no-one to offer sacrifices.' The HUA-YEN referred to is the "Flower Garland" or the Chinese name for - the Avatamsaka Sutra. [Japanese: Kengon] The Eastern and Western Ranks are to stand facing each other. ALL If men desire the Complete Knowledge of all the Buddhas of the Three Realms, let them look thoroughly into the nature of the Dharma Realms which are affirmed to be completely created by the Mind!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">At the first stroke of the Great Ch'ing above (after the word Buddha) an ACOLYTE (Shih-che) who has been schooled in his duty and who is standing in the Eastern Ranks, turns to face the Altar and gives WEN-HSUN bow. He remains quietly in this position. If men desire the Complete Knowledge of all the Buddhas of the Three Realms, let them look thoroughly into the nature of the Dharma Realms which are affirmed to be completely created by the Mind!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">If men desire the Complete Knowledge of all the Buddhas of the Three Realms, let them look thoroughly into the nature of the Dharma Realms which are affirmed to be completely created by the Mind! PRECENTOR The Pure Words That Break Open The Gates Of Hell! ALL AUM! To the One of Kharadiya Mountain, Hail! AUM! To the One of Kharadiya Mountain, Hail! AUM! To the One of Kharadiya Mountain, Hail! PRECENTOR The Pure Words of Universal Invitation! ALL Give Praise to the Earth and the Earth's Unwavering Tathagata! Give Praise to the Earth and the Earth's Unwavering Tathagata! Give Praise to the Earth and the Earth's Unwavering Tathagata! PRECENTOR The Pure Words That Release the Bonds of Oppression! ALL AUM! To the Three Shining Antidotes, Hail! AUM! To the Three Shining Antidotes, Hail! AUM! To the Three Shining Antidotes, Hail! Now the entire assembly brings the palms together in the position of salutation ALL Give Praise to the Surpassing Flower Garland Sutra of the Mahayana! Give Praise to the Surpassing Flower Garland Sutra of the Mahayana! Give Praise to the Surpassing Flower Garland Sutra of the Mahayana! ALL Give Praise to the Constantly Abiding in the Ten Directions Buddhas! Give Praise to the Constantly Abiding in the Ten Directions Dharma! Give Praise to the Constantly Abiding in the Ten Directions Sangha! Give Praise to Our Original Teacher Shakyamuni Buddha! Give Praise to the Great Compassionate Hearer of the Cries of the World, Kuan Shih Yin Bodhisattva! Give Praise to the Dark and Light, Saving from Suffering Earth-Storehouse Lord, Ti Tsang Bodhisattva! Give Praise to the One Who Recorded the Teachings, the Venerable Ananda! At the stroke of the Hand Ch'ing after the word "original", the ACOLYTE gives WEN-HSUN and moves slowly to stand before the "bowing cushion" which should be placed directly in front of the CELEBRANT'S SEAT in the central aisle between the Two Ranks. The ACOLYTE then makes another bow of WEN-HSUN when he arrives and standing in place begins to offer three bows for each of the seven praises, repeated three times. Now the entire assembly turns to face the altar while continuing the repetition of these seven praises. All keep their hands in the position of salutation as they continue: ALL Give Praise to the Constantly Abiding in the Ten Directions Buddhas! Give Praise to the Constantly Abiding in the Ten Directions Dharma! Give Praise to the Constantly Abiding in the Ten Directions Sangha! Give Praise to Our Original Teacher Shakyamuni Buddha! Give Praise to the Great Compassionate Hearer of the Cries of the World, Kuan Shih Yin Bodhisattva! Give Praise to the Dark and Light, Saving from Suffering Earth-Storehouse Lord, Ti Tsang Bodhisattva! Give Praise to the One Who Recorded the Teachings, the Venerable Ananda! Give Praise to the Constantly Abiding in the Ten Directions Buddhas! Give Praise to the Constantly Abiding in the Ten Directions Dharma! Give Praise to the Constantly Abiding in the Ten Directions Sangha!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Give Praise to Our Original Teacher Shakyamuni Buddha! Give Praise to the Great Compassionate Hearer of the Cries of the World, Kuan Shih Yin Bodhisattva! Give Praise to the Dark and Light, Saving from Suffering Earth-Storehouse Lord, Ti Tsang Bodhisattva! Give Praise to the One Who Recorded the Teachings, the Venerable Ananda! When the many bows are completed, the Acolyte will again perform WEN-HSUN and both the Acolyte and the Assembly release the palms. The Acolyte who has come from his position has done so to display our honor to the Buddha, and his three bows have displayed our honor to the three Precious Ones, the Buddha Shakyamuni, the Bodhisattva Kuan Yin, the Bodhisattva Ti Tsang and the Venerable Patriarch Ananda, who because of the power of their fundamental vows hear us when we call out their names and make their appearance known throughout the entire universe so as to give their aid to help the Hungry Ghosts to escape suffering. ALL I take refuge in the Buddha! The ACOLYTE, still acting on behalf of the entire assembly, at the word "Buddha" begins the bow of full formal prostration. I take refuge in the Dharma! I take refuge in the Sangha! I take refuge in the Buddha because of His Two Complete and Honored Teachings! The ACOLYTE now performs the mudra "Lifting the Buddha's Feet" I take refuge in the Dharma because its Mysterious Power aids me to abandon the passions take refuge in the Sangha because it is the Wonderful Brotherhood that follows the Venerable Middle W ay! Thus, I have taken refuge in the Buddha! The ACOLYTE now rises up from the Full Formal Prostration Thus, I have taken refuge in the Dharma! Thus, I have taken refuge in the Sangha! ALL I take refuge in the Buddha! The ACOLYTE now begins a second Full Formal Prostration I take refuge in the Dharma! I take refuge in the Sangha! I take refuge in the Buddha because of His Two Complete and Honored Teachings! The ACOLYTE now performs the mudra "Lifting the Buddha's Feet" for the second time. I take refuge in the Dharma because its Mysterious Power aids me to abandon the Passions! I take refuge in the Sangha because it is the Wonderful Brotherhood that follows the Venerable Middle W ay! Thus, I have taken refuge in the Buddha! The ACOLYTE now rises up from the second Full Formal Prostration. Thus, I have taken refuge in the Dharma! Thus, I have taken refuge in the Sangha! ALL I take refuge in the Buddha! The ACOLYTE now begins the third and final Full Formal Prostration. I take refuge in the Dharma! I take refuge in the Sangha! I take refuge in the Buddha because of His Two Complete and Honored Teachings! The ACOLYTE now performs the mudra of "Lifting the Buddha's Feet" for the third and final time. I take refuge in the Dharma because its Mysterious Power aids me to abandon the Passions! I take refuge in the Sangha because it is the Wonderful Brotherhood that follows the Venerable Middle W ay! Thus, I have taken refuge in the Buddha! The ACOLYTE now rises up from the final Full Formal Prostration. Thus, I have taken refuge in the Dharma! Thus, I have taken refuge in the Sangha! The ACOLYTE now performs the WEN-HSUN bow and returns to his place ALL On behalf of the Children of Buddha who have created the many kinds of sinful karma, which has existed from time without beginning, having been caused by greed, anger and delusion which stemmed</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">from the body, speech and thought, and has brought them to this present existence, all these do the Children of the Buddha thus completely Confess and Repent. On behalf of the many sorts of Sentient Beings who have created the many kinds of sinful karma, which has existed from time without beginning, having been cause by greed, anger and delusion which stemmed from the body, speech and thought, and has brought them to this present existence, all these do the Sentient Beings thus completely Confess and Repent.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">On behalf of the Solitary Souls who have created the many kinds of sinful karma, which has existed from time without beginning, having been caused by greed, anger and delusion which stemmed from the body, speech and thought, and has brought them to this present existence, all these do the Solitary Souls thus completely Confess and Repent.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">All living beings without limits they swear and vow to save; Pain and distress without ending they swear and vow to cut off; Dharma Gates beyond counting they swear and vow to master; Buddha Paths without measure they swear and vow to perfect; All living beings without limits they swear and vow to save; Pain and distress without ending they swear and vow to cut off; Dharma Gates beyond counting they swear and vow to master; Buddha Paths without measure they swear and vow to perfect; All living beings without limits they swear and vow to save; Pain and distress without ending they swear and vow to cut off; Dharma Gates beyond counting they swear and vow to master; Buddhas Paths without measure they swear and vow to perfect. On my own behalf, I also swear and vow to save limitless numbers of living beings; On my own behalf, I also swear and vow to endlessly cut off pain and distress; On my own behalf, I also swear and vow to master countless Dharma Gates; The ACOLYTE now performs WEN-HSUN and again comes from his place to stand before the "bowing cushion" with his hands in the position of salutation. On my own behalf, I also swear and vow to perfect Buddha Paths without measure; On my own behalf, I also swear and vow to save limitless numbers of living beings; On my own behalf, I also swear and vow to endlessly cut off pain and distress; On my own behalf, I also swear and vow to master countless Dharma Gates; On my own behalf, I also swear and vow to perfect Buddha Paths without measure; On my own behalf, I also swear and vow to save limitless numbers of living beings; On my own behalf, I also swear and vow to endlessly cut off pain and distress; On my own behalf, I also swear and vow to master countless Dharma Gates; On my own behalf, I also swear and vow to perfect Buddha Paths without measure! PRECENTOR Ti Tsang's Pure Words for Extinguishing Fixed Karma! ALL AUM ! To the One of Saving Transformations, Hail! AUM! To the One of Saving Transformations, Hail! AUM! To the One of Saving Transformations, Hail! The ACOLYTE now turns to the center and performs WEN-HSUN. PRECENTOR Kuan Yin's Pure Words for Extinguishing Karmic Barricades! ALL AUM! To be free from desires, Svaha! AUM! To be free from desires, Svaha! AUM! To be free from desires, Svaha! PRECENTOR The Pure Words for Opening the Throat! AUM! Let those of the suffering existences come to the Tathagata! AUM! Let those of the suffering existences come to the Tathagata! AUM! Let those of the suffering existences come to the Tathagata! The ACOLYTE now moves to before the Buddha and performs WEN-HSUN. PRECENTOR The Pure Words of the Precepts for Removing Unclean Hindrances! ALL AUM! Removing Unclean Impurities From All Living Beings!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">As the first AUM, is spoken, the ACOLYTE begins the "Raising the Lotus" Mudra with the right hand The left hand circles the Sacred Character (AUM) on the Altar, clockwise, and then forms the "Binding Sign" Mudra. The entire action is completed before the end of the sentence. The above movements are repeated with each of the lines below, making three times in all. AUM! Removing Unclean Impurities From All Living Beings! AUM! Removing Unclean Impurities From All Living Beings! During the next section the ACOLYTE picks up the Pure Chalice using the first two fingers of his right hand and his right thumb. He then lifts the Pure Chalice 'up and out' (as if offering a toast) before placing it in the up turned palm of the left hand. When the assembly reaches the word 'Tathagata' his right forms the "Raising the Lotus " Mudra above the rim of the Chalice. When the assembly reaches the word "AUM" the fingers of the left hand, still holding the Pure Chalice close twice to make the "Binding Sign" Mudra. These motions are repeated with each repetition. PRECENTOR The Pure Words of Making the Food Edible! ALL Give Praise to every Tathagata! They are the Defenders! AUM! Protecting! Protecting! HUM! Give Praise to every Tathagata! They are the Defenders! AUM! Protecting! Protecting! HUM! Give Praise to every Tathagata! They are the Defenders! AUM! Protecting! Protecting! HUM! The ACOLYTE now holds the transformed food in his left hand. He holds his right hand above the Food Offering and, pointing to it says: ACOLYTE I will now recite the Immeasurably Dignified Respect - Inspiring Sovereign of the Kingdom of Light's Surpassingly Mysterious Dharanis, and by their power you are able to rely on this food offering. Draw near to this Unequaled Feast of monastic food. Draw near to this Immeasurable Food. This meal is given to you. It is not different than the food of the Buddhas. Thus, it is unsurpassed: This is Alms food! Therefore know that because it is the result of Almsgiving, it is twice superior! Know also that its merit is inexhaustible! It fills the Void and throughout the Complete Universal Dharma Realm, it can save all from the emptiness of hunger so that suffering is abandoned and joy obtained! PRECENTOR The Sweet Dew Water Pure Words During the next section, at the word "Formed", the ACOLYTE picks up the Purifying Vessel (asperger) and places it within the mouth of the Pure Chalice, thus filling it. At the word "AUM" the ACOLYTE lifts a stick of burning incense to his head and circumambulates the Altar twice (clockwise). When this is done, the ACOLYTE then lifts the Pure Chalice so that the mouth is raised and again circumambulates the Altar twice (clockwise). Finally, at the word "Hail" at the end of the third repetition, the ACOLYTE pours or shakes out a bit of water from the Purifying Vessel. ALL Give Praise to the Wonderfully Formed Tathagata the Buddha Aksobhya, the Conquering One! AUM! Auspicious! Auspicious! Completely Auspicious Beyond the Auspicious! Hail! Give Praise to the Wonderfully Formed Tathagata, the Buddha Aksobhya, the Conquering One! AUM! Auspicious! Auspicious! Completely Auspicious Beyond the Auspicious! Hail! Give Praise to the Wonderfully Formed Tathagata, the Buddha Aksobhya, the Conquering One! AUM! Auspicious! Auspicious! Completely Auspicious Beyond the Auspicious! Hail! The assembly quietly reflects PRECENTOR Let us regard and reflect on this Water and on the dependable power of this Mystical Incantation. Throughout the Deep and Profound, Pure Clean Dharma Realm, it has the Power to command that the throats of the Hungry Ghosts open up. Because of this, throughout the entire Dharma Realm, all beings can now obtain this offering of the Sweet Dew Water and Pure Food! As the PRECENTOR recites this passage, the ACOLYTE pours out a bit more water, and then with his RIGHT SHOULDER facing inward, circumambulates the Altar once. He then pours out a bit more water and with his LEFT shoulder facing inward, circumambulates the Altar again. Then, pouring out a bit more water, the ACOLYTE makes a dual circumambulation, first with the RIGHT shoulder inward and then with the LEFT shoulder inward, not pausing between these two. When the above actions are completed, the Precentor continues the Rite. saying: PRECENTOR The One Character Pure Words of the Watery Realm! ALL In the following passage, after the initial "AUM" the syllable "VAM" is recited as if in 4/4 time - i.e. x&x&xxx</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">AUM! Vam, Vam, Vam, Vam, Vam! AUM! Vam, Vam, Vam, Vam, Vam! AUM! Vam, Vam, Vam, Vam, Vam! As this formula is recited, the ACOLYTE, still holding the Purifying Vessel as above, pours out a bit of the Sweet Dew Water for each time the syllable '"VAM" is pronounced. This action is performed with the Purifying Vessel in the Right Hand, and with the Left Hand held behind the back so as to be concealed.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">PRECENTOR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Pure Words of the Ocean of Milk!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">During this section, at the first stroke of the Ch'ing, the ACOLYTE produces the SAMAYA Mudra, first turning the body. ALL Give Praise to All the Buddhas in the Universe! AUM! VAM!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Give Praise to All the Buddhas in the Universe! AUM! VAM! Give Praise to All the Buddhas in the Universe! AUM! VAM! At the third repetition of the syllable "Vam" the Assembly brings their hands to the position of salutation. The ACOLYTE now grasps the Pure Chalice with his fingers held at its mouth and at the beginning of the phrase 'Vairocana Tathagata' he raises it and turns facing the West. At each the words (Fear, Dread and Abandoning) the ACOLYTE takes a step to the West, and then pauses, still facing outward, and raises the Pure Chalice in offering. He then returns to his original position. At the next cycle of repetition, he repeats the previous motion, except using the East, returning again to his original position. the Third (final) cycles is the same as the previous two, except that the disciple turn to face the Center of the Hall. When he has taken the three steps, he then turns to the North (and the Altar) before raising the Chalice. ALL Give Praise to the Abundant Treasures Tathagata! Give Praise to the Precious Victory Tathagata! Give Praise to the Wonderfully Formed Aksobhya Tathagata! Give Praise to the Space Filling Vairocana Tathagata! Give Praise to the Fear and Dread Abandoning Tathagata! Give Praise to the Sweet Dew King Tathagata! Give Praise to the Infinite Qualitied Amitabha Tathagata! Give Praise to the Abundant Treasures Tathagata! Give Praise to the Precious Victory Tathagata! Give Praise to the Wonderfully Formed Aksobhya Tathagata! Give Praise to the Space Filling Vairocana Tathagata! Give Praise to the Fear and Dread Abandoning Tathagata ! Give Praise to the Sweet Dew King Tathagata! Give Praise to the Infinite Qualitied Amitabha Tathagata! Give Praise to the Abundant Treasures Tathagata! Give Praise to the Precious Victory Tathagata ! Give Praise to the Wonderfully Formed Aksobhya Tathagata! Give Praise to the Space Filling Vairocana Tathagata! Give Praise to the Fear and Dread Abandoning Tathagata! Give Praise to the Sweet Dew King Tathagata! Give Praise to the Infinite Qualitied Amitabha Tathagata! The assembly now releases the hands and resumes the normal position During this next section, as the Assembly recites, the ACOLYTE begins to trace the Sanskrit character "HUM" in the water of the Pure Chalice, using the third (or middle) finger of the right hand. When the recitation reaches the words "Pure Land," he flicks water from this finger water toward the Altar and kneels, right knee down, left knee up. ALL It is by the power of these Mystical Incantations that you can obtain this Pure Dharma Food! These Alms, which are as pervasive as the sands of the Ganges, are given to the Sons of Buddha so that they can vow to completely and fully renounce meanness and greed, thus speedily casting off their ghostly existences so that they can enter the Pure Land and take refuge in the Three Precious Ones that Send Forth the Bodhi Wisdom so that all can finally attain the Complete Unsurpassed Way whose merits are limitless to the end of time! Let all the Sons of Buddha equally receive this Dharma Food!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">It is by the power of these Mystical Incantations that you can obtain this Dharma and Alms Food! These Alms, which are as pervasive as the sands of the Ganges, are given to All Sentient Beings so that they can vow to completely and fully renounce meanness and greed, thus speedily casting off their ghostly existences so that they can enter the Pure Land The ACOLYTE again traces the Sanskrit character "HUM" in the water of the Pure Chalice. this time, however, he uses the first two digits of the Left Hand. and take refuge in the Three Precious Ones that send forth the Bodhi Wisdom so that all can finally attain the Complete Unsurpassed Way whose merits are limitless and eternal! Let All Sentient Beings be nourished by this Dharma Food! When the recitation arrives at the word "Water" the ACOLYTE makes one flick of the Water with his Left Hand while still holding the rim of the Pure Chalice. It is by the power of these Mystical Incantations that you can receive this Sweet Dew Water! These Alms, which are as pervasive as the sands of the Ganges, are given to All Solitary Souls so that they can completely and fully renounce meanness and greed, thus casting off their ghostly existences so that they can enter the Pure Land The ACOLYTE again traces the Sanskrit character "HUM" in the water of the Pure Chalice. using the first two digits of the Left Hand. As the recitation continues after the tracing indicated above, the ACOLYTE begins a series of flicks, beginning with three to his left, followed by three to his right and finishing with two flicks inward towards the Altar. Then turning outward away from the Altar, the ACOLYTE makes two flicks outward toward the ground, and then at the words THIS DHARMA FOOD, begins the last three flicks, timing the flick to punctuate the last three words (THIS DHARMA FOOD). The flick that punctuates (THIS) should be over the right shoulder. The flick that punctuates (DHARMA) should be over his left shoulder. The flick that punctuates (FOOD) should be straight outward towards the ground. and take refuge in the Three Precious Ones that send forth the Bodhi Wisdom so that all can finally attain the Complete unsurpassed Way whose merits are limitless and eternal! Let All Solitary Souls be nourished by this Dharma Food! Now the Assembly begins the Offertory Hymn and at the word "Offering" the Acolyte will take the Pure Food to the Birthless Altar as described below: The Pure Dharma Food Offering is taken outside and is placed on a Special Platform in the Courtyard. (If this is not possible, then a Special Altar inside the Hall is used. Neither of these Offering Altars contains images of either Buddhas or Bodhisattvas on them, nor visible from them. Otherwise it will be impossible for the Offering to be received.) The Acolyte now divides the Offering into three portions, reciting as he does: ACOLYTE This first offering is given so that those who prey on fish will find their nets empty. This second offering is given so that those who prey on animals will find their traps barren. This third offering is given to all other places so that we can pray that living beings will perceive the fragile nature of their bodies and finally attain the Birth of No-Birth. Thus is the Birthless Altar divided: A Pure and Superior Place! If it is possible, there is also a Great Stone Canopy over the Altar, or, if not, then a pomegranate or a peach tree near the Altar to provide cover. This is so that the Ghosts and Spirits will not fear to partake of this offering without being seen. This is the custom that was established so that there will be no distinction made of the three sorts of beings. PRECENTOR Sing now the Pure Words of Unfettered Charity! Plainsong Chant ALL In the following section, when the recitation reaches the Sacred Word "AUM" the ACOLYTE gives three finger snaps, first to the center and then to the left and right. This is done for each of the three times. To thee the Universal Sons of Buddha Assembly, we now give to thee these Alms of Offering. This food is sent to the Ten Directions to All Children of Buddha. We swear that by means of the merits that universally extend from all Alms Food that is given to the Children of Buddha, together all will perfect the Buddha Path: AUM! Completely Filling! Svaha! To thee the Universal Sentient Beings Assembly, we now give to thee these Alms of Offering. This food is sent to the Ten Directions to All Sentient Beings. We swear that by means of the merits that universally extend from all Alms Food that is given to the Sentient Beings, together all will perfect the Buddha Path: AUM! Completely Filling! Svaha!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">To thee the Universal Solitary Souls Assembly, we now give to thee these Alms of Offering. This food is sent to the Ten Directions to All Solitary Souls. We swear that by means of the merits that universally extend from all Alms Food that is given to the Solitary Souls, together all will perfect the Buddha Path: AUM! Completely Filling! Svaha!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">AUM! The Diamond Thunderbolt From Sambhava! HU! AUM! The Diamond Thunderbolt From Sambhava! HU! AUM! The Diamond Thunderbolt From Sambhava! HU! When the ACOLYTE finishes the final three finger snaps, he positions himself outside the door to the Great Hall (on the Western side) and waits for the recitation of the Heart Sutra to reach the phrase " Who was practicing Deep Prajna Paramita". At the word "Who", he opens the door and walks to the Main Altar so as to arrive at the phrase "In emptiness there is no form." He then performs WEN- HSUN, turns and follows the Eastern Border to position near the Bowing Cushion. When he arrives at the Bowing Cushion, he turns to face the Main Altar , gives one Full Formal Prostration and rises. After the bow is completed, the ACOLYTE retraces his path to again stand before the Main Altar. At the phrase "Going, Going" the Acolyte, using both palms grasps the Pure Chalice. He lifts it from the Altar and stands motionless while listening for the second repetition of the of the Future Rebirth Mantra.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">THE GREAT WISDOM OF THE HEART SUTRA</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">PRECENTOR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Great Wisdom of the Heart Sutra!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Plainsong/Chant Ancient</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">When the Bodhisattva Kuan Yin Who was practicing Deep Prajnaparamita Perceived the five skandhas He saw them to be in their own self-nature Empty And He Was delivered from all suffering and misery He said: Oh Sariputra, Form is emptiness, Emptiness is form. Form is the same as emptiness, Emptiness is the same as form. That which is formed I s empty, that which is empty has form So it is also with sensation and thought and activity and consciousness. Oh Sariputra! All things are empty: They are not born, They are not annihilated. They are not impure, They are not pure. They do not increase, They do not decrease, Therefore, Oh Sariputra: In emptiness there is no form, no sensation, no thought, No activity, No consciousness. No eye, nor nose, nor tongue, Nor body, nor mind. No form, nor sound, nor color, nor taste, nor touch, nor objects. No element of hearing. No element of vision, no element of smelling, No element of tasting, no element of touching, No element of consciousness. There is no knowledge and no ignorance 'til we come to No old age and No death And no extinction of old age and death. There is no suffering, No accumulation, no annihilation, No Path There is no Knowledge, no attainment and no realization. Because there is no Attainment in the mind of the Bodhisattva who depends on Prajna Paramita there are no obstacles, And going beyond Distorted views: He is Nirvana! All Buddhas of the Past, Present and Future depend on Prajna Paramita to attain the Highest Perfect Enlightenment. Therefore one should know that The Prajna Paramita is the Great Mantra, The Mantra of Great Wisdom, The Highest Mantra, The Unequaled Mantra, The End of All Suffering! True not false! The Mantra is proclaimed in Prajna Paramita: Oh Buddha! Going, Going, Going On, To the Other Shore. Always going on to the Other Shore! Always Becoming Buddha! Hail the Sutra of the Heart of Great Wisdom! The Great Scripture of Wisdom of the Heart! The Great Scripture of Wisdom of the Heart! The Great Scripture of Wisdom of the Heart! ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Future Rebirth Mantra</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Give Praise to Amitabha Buddha! Tathagata! He Who Calls Out! Amitabha Who Benefits! All That Exists! Amitabha Benefits Everywhere! One Hundred Existences! Amitabha Benefits Everywhere! The Prophesied Sovereign! Amitabha Benefits Everywhere! The Prophesied Sovereign!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">One Who Benefits All! The Firmament and Sky Benefiting! Hail!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">As the recitations continue, the ACOLYTE sets down the Pure Chalice and picks up two sticks of Incense. Holding these as if one, traces n the face of the CENSER the Sanskrit character "HUM" before lighting the sticks and placing them in the Censer. Give Praise to Amitabha Buddha! Tathagata! He Who Calls Out!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Amitabha Who Benefits! All That Exists! Amitabha Benefits Everywhere! One Hundred Existences! Amitabha Benefits Everywhere! The Prophesied Sovereign! Amitabha Benefits Everywhere! The Prophesied Sovereign! One Who Benefits All! The Firmament and Sky Benefiting! Hail! The ACOLYTE now returns to the Bowing Cushion via the Eastern Border. Give Praise to Amitabha Buddha! Tathagata! He Who Calls Out! Amitabha Who Benefits! All That Exists! Amitabha Benefits Everywhere! One Hundred Existences! Amitabha Benefits Everywhere! The Prophesied Sovereign! Amitabha Benefits Everywhere! The Prophesied Sovereign! One Who Benefits All! The Firmament and Sky Benefiting! Hail! The ACOLYTE, having arrived at the Bowing Cushion, now begins three Full Formal Prostrations, then rises are waits while the recitation continues.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Pure Words for Universally Transferring Merit</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">AUM! To those that dwell on Earth, to each one of the Earth and the Great Universe HUM! AUM! To those that dwell on Earth, to each one of the Earth and the Great Universe HUM! AUM! To those that dwell on Earth, to each one of the Earth and the Great Universe HUM! In the section below, at the phrase "Four Forms of Birth" the ACOLYTE makes one additional Prostration, rises, and then gives WEN-HSUN. At the phrase " Three Existences are entrusted," the ACOLYTE will turn and give a bow to the LEFT. When he does this, the GREAT ASSEMBLY will also give WEN-HSUN. At the phrase "Sands of the Ganges" the ACOLYTE turns again to the FRONT and gives one bow. At the phrase "Ten Thousand Classes" the ACOLYTE turns to the RIGHT and gives one bow, and the Great Assembly gives WEN-HSUN in response.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Our vows bring our days good fortune, they bring our nights good fortune. Thus so every hour of every day has good fortune. So that all those who exist in this age can have such good fortune, we resolve that the many kinds of teaching from Superior Teachers we shall gather up. So that all those who exist in this age can have such good fortune, we resolve that the many kinds of Gifts from the Three Precious Ones we shall gather up. So that all those who exist in this age can have such good fortune, we resolve that the many kinds of Dharmas we shall embrace. Indeed, we shall constantly embrace and protect them. The Four Forms of Birth Advance in the Precious Stages, and the Three Existences are entrusted to the Transforming Lotus Pools. Solitary Souls as numerous as the Sands of the Ganges thus attain the Three Stages of Virtue, and the Ten Thousand Classes of Sentient Beings advance in the Ten Stages.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">While the Meng Shan Rite is now completed, the Acolyte that performs the vital functions of the Rite is not yet finished with his duties. This next portion of the text is a Homage to Amitabha and the Serpentining Processional. However, so as to correctly complete the duties of the Acolyte, the directions for his duty are continued as above until he is able to return to his position in the Assembly. If the Meng Shan Rite is not performed, then these directions for the Acolyte are to be ignored. Also if the Meng Shan Rite has not been performed, the Evening Recitations are to be continued at this point.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Homage to Amitabha</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">PRECENTOR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">And also to the Precious Form of Amitabha Buddha</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">His Thirty-two Marks and Unequaled Light and Virtue! They are beyond all comparison! The White Curled One Who Pervades the Five Mystical Mountains! His Violet-eyed Purity Extends to the Four Seas!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">His Inner Illumination has transformed Buddhas beyond number and counting, And also transformed Bodhisattva Assemblies without number!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">PURE LAND WRITING</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Being a treatise on the Pure Land composed by Great Teacher T'zu-yun Ch'an chu - whose name means "Compassionate Clouds of Forgiveness" The Assembly should be kneeling, with the mind calm and stilled PRECENTOR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">With Single-mindedness, we commit our lives To the Pure Realm of Ultimate Joy, and Amitabha Buddha, Vowing that by means of the Pure Illumination that shines on us And His Compassionate Vows, which include us,</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">That we now correctly reflect on And invoke this Tathagata's Name It is because of this Path of Bodhi-Wisdom That we pray to be reborn in this Pure Land. In Ancient Times this Buddha took Fundamental Vows, saying, If there exist living beings Who desire Rebirth in my land, and are of determined mind and joyful faith, Let them make Ten Reflections on me, and, If they are not so reborn, I will not take up my own Complete Enlightenment. It is due to the reflecting on this Buddha's Causes We can obtain and enter this Tathagata's Great Oath Ocean Sea And receive this Buddha's Compassionate Power Which completely cuts off our assembled sins And strengthens and lengthens our Good Roots When we then approach the ends of our lives And we know that our time has arrived Our bodies will be beyond suffering Our hearts will not be confused, and, Our Thoughts will not be ''topsy-turvy" Thus, we will enter into the Profound Samadhi The Buddha and the Saintly Assembly Will hold out their hands to us forming a Precious Platform And they will come to greet us. Then, in an instant of thought One is reborn in the Land of Ultimate Joy Where one's Lotus Blossom will open at the sight of a Buddha. And one can then hear the Buddha's Vehicle And from this begin a Buddha's Enlightenment. The Great Salvation of All Living Beings Is His Vast Vow of Bodhi-Wisdom! ALL The Great Salvation of All Living Beings Vast Vow of Bodhi-Wisdom! We vow to be reborn in the Western Region's Pure Land Where the Nine Kinds of Lotus Blossoms will be our fathers and mothers And when these Blossoms unfold at the sight of a Buddha, to become aware of the Birthless State, and, The Always Progressing Bodhisattvas will be our constant companions!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">THE WESTERN REGION VOWS WRITING</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">A treatise by Great Teacher Yun Hsu, called "Cloud Rest"</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Assembly remains kneeling</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">We bow our bodies and heads to the Ease of Body Joy of Heart Western Realm And the Great Guiding Teacher who welcomes All Living Beings. Now, we also send forth our own vows, pledging to be reborn in His Land, and, He affirms our Vow by sending down to us His Compassion and Mercy! Because of the activities of the Four Favors throughout the Three Existences of the Dharma Realm of All Living Beings, I, Disciple your name spoken here now pray to All Buddhas and their One</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Vehicle Path of Unsurpassed Bodhi-Wisdom. And, I remain wholeheartedly Mindful of the Great Name of Ten Thousand Merits: Amitabha Buddha, in the expectation of being Reborn in the Pure Land. Again, because my karma is heavy and my good fortune light, my obstacles deep and my wisdom shallow, my mind easily inflames and Pure Virtue difficult for me to perfect, at this moment, to the Buddha before me, I energetically raise the Five Members, open and unfold my heart and surrender myself in sincere confession and repentance.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">I have had many rebirths, leading from early ages to this very moment, and, I know that the source of all illusions is the Pure Mind that indulges in greed, anger and delusion which contaminate and infect the Three Karmas without measure or limit. This has brought about impure sins which are also without measure or limit, and these bindings of oppressive karma I vow to completely cast-off and diminish from this moment on. I will manifest this solemn and profound oath and be absolutely separate from sinful doctrines so as to remain unchanged by them as I zealously cultivate the Holy Way. I vow not to retreat into laziness, I vow to perfect the Wisdom of a Buddha, and I vow to save all living beings. The Power of Amitabha Buddha's Compassionate and Merciful Vow is my example, and He feels concern for us and sends us His Divine Protections as we sit in Right Meditation. Then, as if in a dream, we can obtain sight of Amitabha Buddha's Golden Colored Body and thus be inspired to be reborn in Amitabha Buddha's Precious Land where we will be consecrated with Amitabha Buddha's Sweet Dew Nectar and covered with the Illumination of Light and Wisdom. He will hold His Hand over our heads and His Robe will cloth our bodies. This vision causes me to personally remove my former karmic barriers and to increase my good roots so that Klesa will quickly become nonexistent and my ignorance suddenly destroyed as I attain the Complete Enlightenment Which Is Beyond Human Thought.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">When awakened to this Calm and Illuminating region of reality, continual attainment is now present and continues to life's end. Foreknowledge is continual and the body is without obstructions caused by pain or illness, suffering or difficulties. The mind is without passion, desire, delusion or doubt, and from previous existences appear myriad good roots and Right Mindfulness that separates knowledge and abandons retribution, thus enabling entry into Ch'an Samadhi. Amitabha Buddha, the Bodhisattvas Kuan Yin and Ta Shih Chih, and the Complete Assembly of the Holy Saints emit abiding illumination in welcome and reach out their hands to raise and guide us to the Lofty Pavilions where Pennants and Flags fly, rare Incense burns and Heavenly Musicians play. Before your eyes, see the Western Region's Sacred surrounding which cause all living beings to see and hear the Dharma, filling them with such gladness that all are moved to give praise and to send forth the Bodhi-Wisdom Mind. In your time, I have taught the Diamond Vehicle and the Platform Vehicle, and now encourage descendants of the Buddha with this teaching: In a finger snap of time you can be reborn in the Land of Ultimate Joy, there to dwell in the center of a Surpassing Lotus Blossom in the Seven Precious Lakes. When this flower opens in the presence of a Buddha you will be able to see all the Bodhisattvas and to hear the Profound Dharma sounds which enable you to attain the patient state of Birthlessness, and from that moment on, you will also receive the merits created by the efforts of all the Bodhisattvas! I, myself, am without the ability to foretell the future, but this prediction has already come to pass, and, the Threefold Body, the Four Forms of Wisdom, the Five Sorts of Vision, the Six Supernatural Powers and the Limitless Pervasive Merit of the One Hundred Thousand Dharani Gates are completely perfected as a result of this having happened. Non-interfering with peaceful nourishment repays the Buddha for His Entering the World of Transmigration, which occurs by the use of His Beyond Thought or Description Sovereign Supernatural Power of appearing everywhere in the Ten Directions of the Universe within the same instant, and where He uses myriad Expedient Means to Save All Living Beings from the Wheel of Transmigration, commanding them to completely abandon pollution and return to their Fundamental Minds so that all will be reborn together in the Western Region's Pure Land and thus enter the State of Continual Progress without Regression. This is the Great Vow:</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">As there are worlds without limit, and living beings without limit, Karma and Klesa without limit, so also is My Oath without limit!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Now we vow to worship the Buddha that sent forth this vow and thus cultivate and maintain the merit that repays this gift to all sentient beings. Thus also are the Four Favors completely repaid and the Three Existences equally depend upon this: The Universal Dharma Realm of All Living Beings Embracing Complete Omniscience!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">With this Assembly, I now invoke and reflect on Amitabha Buddha, calling out this truly meritorious Buddha's name! O And I reflect on the enduring assistance given by His Compassionate, Merciful, Pitying Vow. It is due to this Vow that we are able to make this Confession and Repentance: Now all bring their palms together</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">From the beginning, all evil karmas have been created by my greed, anger and delusion and have stemmed from my body, mouth and mind, bringing me to this present life. All of them I now completely Confess and Repent and vow that up to the very moment of my death I will cut off all obstructive barriers so that I will personally be able to see Amitabha Buddha and immediately be reborn in the "Ease of Body - Joy of Heart" Land. The merit from such a vow, end rebirth in the Gloriously Adorned Buddha's Pure Land is the superior repayment of the Four Favors and sends down salvation to the Three Paths of Suffering. If you can see or hear tines words, you should completely send forth the Bodhi-Wisdom Mind until this One Reward Body is exhausted so that all can together be reborn in the Land of Ultimate Joy!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The palms are released</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">In the Ten Directions and Three Realms, All Buddhas Bodhisattvas and Mahasattvas proclaim: The Great Wisdom That Carries to the Other Shore!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Plainsong</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">PU HSIEN'S WARNING TO THE ASSEMBLY</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">This day has come to an end And our lives have been thus shortened We are like fish running out of water how can there be any joy in this PRECENTOR Great Assembly! Be zealous in your advancement and pure progress! And to be saved from having a swelled head, be careful and do not slacken in moment after moment!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Now to the sound of the Ch'ing the Assembly brings together their palms and perform the Full Formal Prostration. All rise and perform WEN-HSUN.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">THE THREE REFUGES</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">I commit myself to the Buddha and pray that all living beings</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">All Slowly begin a full prostration</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Expound with their bodies the Great Way Sending forth the Unsurpassed Mind</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">All rise before the beginning of the next refuge</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">I commit myself to the Dharma</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">All Slowly begin a second full prostration</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">and pray that all living beings Enter the Profound Sutra Treasury of Knowledge and Wisdom as broad and the Ocean All rise before the beginning of the next refuge I commit myself to the Sangha</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">All Slowly begin the final full prostration</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">and pray that all living beings respond in unison as a Great Assembly that is Wholly Unhindered in Giving Homage to the Sacred Assembly All rise completely and then perform the WEN-HSUN bow In this way we offer the Three Refuges to permeate the Dharma and All Existences! If we do not remember these Three Refuges, it is certain that all our thoughts will be inferior!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Give Praise to the Western Region's Land of Ultimate Joy, and to the One for whom One Atom of His Body equals Five Great Mystical Mountains, for whom One Tear from His Eye is the same as the Four Great Oceans, and in whom the Eighty-four Thousand Marks and Signs Emit the Wisdom Illumination; He who has given the Forty-eight Vows that welcome and guide, the Great Teacher: Amitabha Buddha!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">PRECENTOR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Evening Recitations are concluded!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">All face the Altar and give WEN-HSUN, but remain in place as the Precentor continues:</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Note: The Tai Tsang Text ends after the PRECENTOR declares that the Evening Recitations are ended, but the modern texts and common practice indicate that the following sections were widely used as additions to the standard text.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">HYMN OF PRAISE TO AMITABHA</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">PRECENTOR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Let us now sing the Praises of Amitabha Buddha!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Then the Duty Distributing Monk takes up the small wooden fish to his breast so that he can keep time and all assembled stand with their hands in the position of salutation and give three bows before turning to face the East and beginning the first verse. After each verse is sung, all turn to the West and repeat the same verse, repeating the pattern for all four verses.</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL - FACING EAST</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">(I give praise to the Amitabha Buddha)</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">NA MYO A MI T'O FU</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL - FACING WEST</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">(I give praise to the Amitabha Buddha)</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">NA MYO A MI T'O FU</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL - FACING EAST</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">(I give praise to the Cries of the Word Regarding Kuan Yin Bodhisattva</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">NA MYO KUAN SHIH YIN P'U SA</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL - FACING WEST</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">(I give praise to the Cries of the Word Regarding Kuan Yin Bodhisattva)</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">NA MYO KUAN SHIH YIN P'U SA</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL - FACING EAST</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">(I give praise to Mahasthama Bodhisattva)</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">NA MYO TA SHIH CHIH P'U SA</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL - FACING WEST</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">(I give praise to Mahasthama Bodhisattva)</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">NA MYO TA SHIH CHIH P'U SA</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL - FACING EAST</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">(I give praise to Pure Clear Great Ocean Assembly of Bodhisattvas)</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">NA MYO CH'ING CHING TA HAI CHUNG P'U SA</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL - FACING WEST</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">(I give praise to Pure Clear Great Ocean Assembly of Bodhisattvas)</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">NA MYO CH'ING CHING TA HAI CHUNG P'U SA</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Now all turn to face the Altar and perform WEN-HSUN Bow</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">PRECENTOR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Giving of Humble Praise and the Offering of Solemn Vows has been completed. We have also given Homage to the Three Precious Ones and taken the Three Precious Refuges. Because this has perfectly transformed our bodies, we can now say: ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Give Praise to the Sangharama Sage Assembly of Bodhisattvas! Give Praise to the Sangharama Sage Assembly of Bodhisattvas! Give Praise to the Sangharama Sage Assembly of Bodhisattvas! Now all bring their palms together in the position of salutation and recite the Great Compassionate Mantra</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">PRECENTOR</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">The Dharani of the Thousand Hand, Thousand Eyed Great Compassionate Hearted One!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">ALL</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Give Praise to the Three Treasures! Give Praise to the Great Bodhisattva-Mahasattva Kuan Yin! To the Great Compassionate One, AUM! He who has leaped beyond all fears! I take refuge, praising Him, in the sure hope that I will be taken into the Heart of the Blue-Necked Noble, Greatly Venerated Kuan Yin! His is the Perfect Completion; His is the Pure State that brings Victory and clears obstructions from the Path! AUM! To the Introspecting World Overcoming One! The Great Lion! The Great Bodhisattva!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">All, all is defilement, defilement! The World, world! Do, do the work! Hold, hold fast to the Great Victory! I hold, hold on to Indra the Creator! Move, moving my defilement free one! Come and hear, hear! Joy springs up in me! Speak, speak and direct me!</span></div><div style="color: #990000; text-align: justify;"><span style="font-size: large;">Like the trampling of elephants on the earth! Like the trampling of elephants causing it to tremble! Going, Going! Auspicious! Auspicious! The Excellent, Excellent One Is awakened, I have awakened The Merciful One! The Blue Necked One! The Daring and Successful One! The Joyous One! He who has attained a Mastery of Discipline, Hail! He of the Blue Neck, Hail! He the Lion Head and Faced One, Hail! He the Weapon Handed One, Hail! He the Wheel Handed One, Hail! He the Lotus Handed One, Hail! He the Blue-Necked One of Far-reaching Causes, Hail! He the Beneficent One Who Is Named in this Mystic Formula, Hail! (a) He of the Diamond-Thunderbolt Surpassing Glory, Hail! He of the Constellation Surpassing Glory, Hail! He of the Small Vehicle Surpassing Glory, Hail! AUM! We honor the words of this Holy One Who Bestows Virtue, Hail! I give praise to the Three Precious Ones! I give praise to Kuan Yin, Hail! May there be success from this Mystical Incantation! Svaha! (a) This section's four lines are added so that it will be in accord with the ancient principle as recorded in the Great Compassionate Sutra and is required to insure success according to Great Teacher Yun Hsi (note: some of the newer versions lack this supplement and the verses) Now the entire Assembly makes Three Formal Prostrations to the sound of the Ch'ing. as the Precentor recites: PRECENTOR Thus the Sangharama has been praised and we offer the merit of this recitation for its benefit. When the Three Prostrations are completed, the Eastern and Western Ranks turn to face each other. They place there palms together at the position of salutation and then offer the WEN-HSUN Bow. The hands are then released. The Evening recitations are now ended and all now file out of the Great Shrine Hall unless there are additional Rites to be held.</span></div>ven. Xian Zhong Bloghttp://www.blogger.com/profile/08213483685765200063noreply@blogger.com