Buddhist Verses & Silent Readings For Reflection (静思语） - Part 6

[heymee]

 

[scheng1]

胜天王般若波罗蜜经第二卷

https://www.xinjingjy.com/stwbrj/669.html

“大王，譬如夏热有人西行在于旷野，复有一人从西往东，问前人言：‘我今热渴，何处有水、清凉树荫?’彼人答言：‘善男子，从此东行则有二路，一左一右当从右路，有清泉水及树荫凉。’大王，于意云何?虽闻此名思惟往趣，能除热渴得水味不?”

“不也，世尊。此人至彼，入池洗浴，饮水息树，方离热渴得知水味。”

佛言：“如是，如是，大王，不可以三慧通达真实般若波罗蜜。

“大王，所言旷野即是生死，人谓众生，热名烦恼，渴是贪爱，东来人者即是菩萨，其右路者萨婆若道。菩萨摩诃萨行般若波罗蜜，善知生死及出世路。清冷水者所谓般若波罗蜜，树荫凉者即是大悲，菩萨摩诃萨行二法故，远离凡夫及二乘道。

 

[AUTUMN&WINTER]

NAMO AMITUOFO 南无阿弥陀佛

Amitabha Buddha Recitation

A recitation of Amituofo is a boat that can carry karmic obstacles and prevent us from falling into the samsara (rebirth) sea of suffering.

Universal Door Sutra

观音菩萨头上，那块高高的布罩是什么?

观音菩萨是我国知名度最高的菩萨，不知道大家有没有注意，观音菩萨塑像的头上，有一块高高的、素白色的布幔覆盖着，彰显得宝象庄严，让人一看就生欢喜敬仰之心。这一点，不似其他菩萨，尤其和罗汉塑像的威严截然不同。大家知道观音菩萨的头顶上那高高的东西是什么吗？
　　其实，那是一座佛龛，大家切不可当成发髻看待。据说，佛教发展到唐代时，大画家吴道子处于美观，便把佛龛画成发髻的样子，但外形依然庄严美丽。那么问题来了，观音菩萨为什么要将一座佛龛安在头顶上呢？这是因为，他要供养他的老师“阿弥陀佛”。
　　“天冠化佛高千里，念报慈恩常顶戴”，“西方阿弥陀佛，观音顶戴冠中住”。都是对观音菩萨天冠的形容。我们由此可见，观音菩萨对阿弥陀佛的恭敬虔诚之心。以此类推，也教化世俗人要尊师重教，这种精神就不拘泥于是否学佛了。
　　世俗人说“一日为师终身为父”，观音菩萨却用头顶佛龛供养老师阿弥陀佛，这也是值得我们学习的一个方面。再说了，观音菩萨之所以在汉地这么受人敬仰念诵，除了上面“尊师重教”这方面之外，还有两点也是重要原因：
　　1、观世音菩萨不计身份，普度众生;*2、观音菩萨的倒驾慈航。
　　据说，观音菩萨头顶上的那块布幔叫做“天冠”，是由“毗楞伽摩尼宝”做的，里面有一位佛，有二十五由旬那么高。据此算来，观音菩萨头顶的佛龛有多高？按佛教理论，一由旬等于四十里，二十五由旬就是一千里了。观音菩萨为何要在头顶上供奉阿弥陀佛呢？据说是为了报答阿弥陀佛的授记之恩，于是便把将阿弥陀佛供养在自己头顶佛龛之内。

"Everything within this body-mind system comes together at the mind.

The eyes, ears, nose, tongue and body all receive sensations and send them into the mind, which is the supervisor of all the other sense organs.

Therefore it is important to train the mind.

If the mind is well trained, all problems come to an end."

All tremble at punishment.
Life is dear to all.
Put yourself in the place of others;
kill none nor have another killed.

Dhammapada

Everything is "Pre Written" but by practicing according to Buddha's teachings, prayers and repentance, it can be "Re Written".

 

[heymee]

 

[Renzokukenz]

For those with a Netflix Subscription

May I please suggest that you watch this:

Search: Unsolved Mysteries
Go to: Volume 2
Episode 4

Please watch the above episode.
Watching this episode and hearing the suffering of those killed by the Tsunami brought literal tears to my eyes yesterday when I just watched it.

For anyone who feels the same as me after watching it, please do pray for them and dedicate merits to those who died in an untimely manner.



PS: This "Unsolved Mysteries" series is largely a documentary, it tries to remain very factual as much as they can, and in more controversial topics such as "ghost", they try to present things in a very balanced way, allowing viewers to take away whatever they want.

90% of the documentaries are on 100% factual crime scenes with scientific documentation. This is not just another one of those "ghost" documentaries.

After becoming more invested in Buddhism, and the reality that is of the six realms and hence the acceptance of ghost, I am starting to feel differently when it comes to topics surrounding them.

Regardless, I did One Mala (108 times) chant of Di Zang Wang Pusa for those killed by the tsunami. If you do feel compassion towards them, please do chant and dedicate the merits to those affected by the Ishinomaki tsunami in 2011

I also appreciate that the monk (The abbot), dedicates his own work beyond Buddhist rituals to help people, you will see more of his work towards the end of the episode.

Chanting is good, reading scriptures is good, dedicating merits is good, but his action reminded me to put things into action in everyday life. Kudos to the monk

 

[Renzokukenz]

Foreword: Dear All, I have been investing time to learn the Heart Sutra. I prefer to chant in Sanskrit despite being Chinese and am definitely not a Sanskrit speaker. As such, I have to play the videos online I have of the Heart Sutra, and breakdown each word and how to pronounce them. I have decided to share it here, and also to update it on the first post I made on page one of this thread, so that whoever who wishes to learn how to chant the Heart Sutra in Sanskrit, can find it easier to do so.

I have crossed checked auditorily (by listening) with two versions of the Heart Sutra online to ensure that some of the pronunciation is accurate, and are not from the tune or melody of one particular version. If you find my work meaningful and beneficial, please feel free to share it with people who wish to learn how to chant the Heart Sutra in Sanskrit.

Heart Sutra in Sanskrit with pronunciation interpreted by a Singaporean Chinese ​

Arya-valoki-ti shua-ra Bodhi-sa-tua Gam-bi-ran Pras-nya paramitha Char-yam Char-rah-mano

Vee-ya-valokiti Sm-ah Pan-jah-skhan-da Ah-sata-Schar

Sva-bha-va shun-nee
Pas-yati Smar

~

Iha Sariputra, Rupam Shun-yam, Shun-yata Iva Rupam

Rupa Na Ver-ta Shun-nya-ta, Shun-nya-taya Na Ver-ta Sa Rupam, Yad Rupam Sa Shun-nya-ta, Yad Shun-nya-ta Sa Rupam,

Evam Eva Vedana, Sam-nya Samskara Vee-nya-nam.

Iha Sariputra Sar-va Dharma Shun-nya-ta Lang-Ja-na,
Ah-nu-pa-na, Ah-ni-ru-ddha, Amala Avimala Anuna Aparipurna

~

Tasmat Sariputra Shun-nya-tayam Na Rupam, Na Vedana, Na Sam-nya, Na Samskara Na Vee-nya-nam.

Na Caksu Strota Ghrana Jee-va Kaya Manasa Na Rupam Sabb-da, Ghan-da-Ra-sa Spar-sta-vi-ya Dharma.

Na Caksur Dhatu Yavat Na, Mano-vee-nya-nah Dhatu.
Na-vi-dee-ya, Na-vi-dee-ya Ja-yo, Yah-vara Na-ja-ra-maranam Na Jara-Marana Ja-yo. Na Duhkha Sa-muda-ya
Ni-ro-dha-aa-marga.

Na-nanam, Na Pra-pi,
Na-bhi-sa-maya.

~

Tasmac-na Pra-pi Tva Bodhisattvanam, Prajna-paramitam Asritya Viharatya Citta Avarana, Citta Avarana Na Sthi-tua Na Trasto, Vee-ari-yasa Ati-kranta Nistha Nirvanam

Tree-ya-tua bhya-va-sita Sarva Buddhah Prajna-paramitam Asritya Anuttara Samyak-sambodhim Abi-sambuddhah.

~

Tasmaj Nya-na-vee-yam Prajna-paramita Maha Mantra, Mahavidya Mantra, Anuttara Mantra, Asama Samati Mantra.

Sarva Duhkha Pra-shar-mana Satyam Amithyatva

Prajna-paramita Mukha Mantra.
Tadyatha:

Gah-teh Gah-teh Para-Gah-Teh Para-sam-Gah-Teh Bodi-Svaha

~~~~~~~​

Words in bold and red are words that are difficult and easy to mispronounce.

Videoes I used to create this pronunciation guide:

 

[Renzokukenz]

Hi ShiXiong and ShiJie men

if you happen to spot any pronunciation mistakes in my pronunciation helper, please let me know so I can correct both myself and also my guide to help everyone

 

[scheng1]

Hi ShiXiong and ShiJie men

Just sharing that we don't address each other as Shi Jie, because in Western Pureland, there's no gender differentiation, as in no woman. So we only address each other as Shixiong

 

[scheng1]

胜天王般若波罗蜜经第二卷

https://www.xinjingjy.com/stwbrj/669.html

Below is on how 佛菩萨 manifest to help the heaven beings.

"佛告胜天王言：“大王，般若波罗蜜相不可得，菩萨摩诃萨相亦不可得，但方便力教化众生，示现处胎乃至涅槃。何以故?诸天计常谓无堕落，菩萨摩诃萨行般若波罗蜜，以方便力破此执故示现处胎，因令彼天起无常念：‘世间最胜、最高、无等，不著五欲，欲不能污，尚有堕落，况复余天!是故咸应勿复放逸，勤加精进一心修道。’譬如见日尚有隐没，则知萤火不得久住。

“大王，复有放逸诸天，贪著乐故不修正法，虽与菩萨同在天宫，不往礼拜，不咨受法，而作是意‘今且游戏’，时诸菩萨各相谓言：‘菩萨与我，常共在此，修行何晚!’菩萨摩诃萨行般若波罗蜜，勤修精进如救头燃，破彼放逸示现堕落。如是示现有二因缘：一、令诸天离放逸故，二、令众生咸得见故。

“大王，世间复有下劣众生，不堪见佛成无上道及转法轮，菩萨摩诃萨为此众生，是故示现婴儿、童子后宫游戏。菩萨若作余像说法，后宫女人则不信乐，是故示现婴儿童子。

“大王，有高行者常能离俗，菩萨摩诃萨为化彼故示现出家。

“大王，复有天人作如是念：‘若以端坐受人天乐而得圣道。’菩萨摩诃萨为化此故示现苦行，亦为降伏诸外道故示现苦行。

“大王，复有天人长夜发愿：‘菩萨摩诃萨行诣道场，我等诸天常献供养。’菩萨为化此众生故示诣道场，一切人众皆悉获得菩提因缘。

“大王，复有天人作如是念：‘恶魔外道障碍正法，愿得菩萨坐于道场，降伏恶魔及诸外道，正信之人悉令见法。’菩萨摩诃萨既成道已，三千大千世界于虚空中，种种音声而赞叹曰：‘佛日出世，萤火隐没。’此等天人悉发是言：‘愿我来世皆得阿耨多罗三藐三菩提如今。’菩萨摩诃萨为是众生现坐道场。

“大王，又有天人作如是言：‘愿见大师成就一切智、无师智、自然智!’不求出离，根性纯熟，是深法器，为是众生示现三转十二种法轮。

“大王，复有天人乐闻涅槃，菩萨为化彼众生故示现涅槃。

“大王，菩萨摩诃萨修行般若波罗蜜，能现如是种种之相。"

Many Venerables like to say that heavens are not conclusive to 修行 because heaven realm is a very wonderful place. Based on the sutra, it is partly true. Heaven beings are able to do more merits than us and they are able to achieve more because of the the chance to learn directly from 菩萨, such as 弥勒菩萨

 

[scheng1]

胜天王般若波罗蜜经第二卷

https://www.xinjingjy.com/stwbrj/669.html

胜天王白佛言：“如来之身与菩萨身，无差别乎?”

佛告胜天王言：“身无差别，但功德异。”

胜天王言：“其义云何?”

“大王，佛菩萨身无有差别。何以故?一切诸法同一性相。”

“功德差别，世尊，云何功德而有差别?”

佛言：“大王，今当为王譬喻显了：

“譬如宝珠，若有装饰或不装饰，其珠何异?佛与菩萨功德有差，法身无别。何以故?如来功德一切圆满，尽于十方遍众生界，清净离垢障碍永无;菩萨之身，功德未满，有余障故。

“譬如初月、十五日，月亏盈有异，月性无差。此等诸身皆悉坚固，犹如金刚不可破坏。何以故?三毒不破，世法不染，恶趣、人间苦不能逼，悉已远离生老病死，能伏外道过魔境界，不向声闻、辟支佛乘，以是因缘不可破坏。

 

[Mr. Wood]

Bangkok Monk flees temple because everyone wanted his lottery millions

A monk with winning lottery numbers was forced to flee his temple in northwest metro Bangkok after people would not stop coming to ask for money.

Assistant abbot Sitthi Woradit of Wat Thinnakorn Nimit said yesterday that the monk, Ajahn Montri Samujjo, was no longer at the Nonthaburi temple days after he won a THB18 million lottery prize, prompting people to flock there, disturbing the clergy every night and making it hard for anyone to sleep.

He said that people came from all over seeking the monk’s charity. The assistant said the 67-year-old monk had asked for permission to stay at an undisclosed temple in another province. They agreed.

“He went somewhere else. Please don’t come here again,” monk Sitthi Woradit said to people in a message delivered to reporters. “It’s disturbing the monks and causing chaos.”

Unaddressed was the fact that it’s actually forbidden for monks to buy lottery tickets at all.

a lot of money does not guarantee happiness.

 

[waterbright]

Thag 10:2 Ekavihāriya—“Dwelling Alone” — King Asoka’s younger brother leaves the palace for the forest.

This poem, which is attributed to King Asoka’s younger brother, falls into three parts: The first expresses his initial desire to leave the life of the palace and go into the forest; the second depicts his going forth; and the third announces his awakening. Some scholars have suggested that many of the poems dealing with events in the lives of the early Buddhist monks and nuns may have originally been intended for dramatic performance, and this poem could easily have been written with that intent. The language of the original, with its heavy use of poetic terms, certainly indicates that the author had a literary background and was writing for a sophisticated audience.

If, in front or behind,

there is no one else,

it’s extremely pleasant

for one staying alone

in the forest.

Come then! Alone

I will go to the wilderness

praised by the Awakened One

pleasant for a resolute monk

dwelling alone.

Alone,

astute in my goal,

I’ll quickly enter the grove

—refreshing,

giving rapture

to meditators—

the haunt

of elephants in rut.

When the Cool Forest’s in full flower,

in a cool mountain gorge,

having bathed my limbs

I’ll walk back & forth

alone.

Ah, when will I dwell,

alone and free from companions,

in the refreshing great forest—

my task done,

effluent-free?

As I desire to do this,

may my purpose succeed.

I myself

will bring it about.

No one can do it

for anyone else.

* * *

I myself

bind on my armor.

I will enter the grove

and will not emerge

without having attained

the end of the effluents.

While soft breezes blow—

cool,

heavily, fragrantly scented—

I’ll make ignorance burst,

as I sit on a mountaintop.

In the forest covered with blossoms

or perhaps on a cool hillside,

blessed with the bliss of release,

on Giribbaja I’ll delight. (1)

* * *

I am now he

whose resolves are fulfilled

like the moon on a full-moon night.

With effluents all

totally ended,

there is now no further becoming.

Note

1. Giribbaja is the ring of mountains surrounding Vulture’s Peak.

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

Thag 10:5 Kappa — Contemplation of the body.

Full of the many clans of impurities,

the great manufacturer of excrement,

like a stagnant pool,

a great tumor,

great wound,

full of blood & lymph,

immersed in a cesspool,

trickling liquids, the body

is oozing foulness—always.

Bound together with sixty sinews,

plastered with a stucco of muscle,

wrapped in a jacket of skin,

this foul body is of no worth at all.

Linked together with a chain of bones,

stitched together with tendon-threads,

it produces its various postures,

from being hitched up together.

Headed surely to death,

in the presence of the King of Mortality,

the man who learns to discard it right here,

goes wherever he wants.

Covered with ignorance,

the body’s tied down with a four-fold tie, (1)

sunk in the floods, (2)

caught in the net of obsessions, (3)

conjoined with five hindrances, (4)

given over to thought,

accompanied with the root of craving,

roofed with delusion’s roofing.

That’s how the body functions,

compelled by the compulsion of kamma,

but its attainment ends

in ruin.

Its many becomings go

to ruin.

These who hold to this body as mine

—blind fools, people run-of-the-mill—

fill the horrific cemetery,

taking on further becoming.

Those who stay uninvolved with this body

—as they would with a serpent

smeared with dung—

disgorging the root of becoming, (5)

will, without effluent,

totally unbind.

Notes

1. The four-fold tie: greed, ill will, attachment to habits & practice, and dogmatic obsession with views.

2. Floods: sensuality, becoming, views, and ignorance. See SN 45:171. These are identical with the four yokes. See AN 4:10.

3. Obsessions: sensual passion, resistance, views, uncertainty, conceit, passion for becoming, and ignorance. See AN 7:11–12.

4. Hindrances: sensual desire, ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty. See DN 2 and SN 46:51.

5. The root of becoming: craving.

See also: AN 7:48; Sn 1:11

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

Thag 10:7 Gotama — What’s fitting for a contemplative.

You should know what’s to your benefit.

You should take a good look

at the Buddha’s word

& at what’s fitting here

for one who has entered

on the contemplative life.

An admirable friend right here,

undertaking the complete training,

& obedience to teachers:

This is fitting

for a contemplative.

Respect for the Buddhas,

honoring the Dhamma

as it has come to be,

& thinking highly of the Saṅgha:

This is fitting

for a contemplative.

Fitting behavior & range of association,

a livelihood purified, blameless,

the establishing of the mind:

This is fitting

for a contemplative.

Virtuous in what you do

& what you abstain from doing,

inspiring comportment,

commitment to the heightened mind:

This is fitting

for a contemplative.

Wilderness lodgings,

secluded, with next-to-no noise,

right for sages to resort to:

This is fitting

for a contemplative.

Virtue, learning,

investigating

phenomena,

mental qualities,

as they have come to be:

This is fitting

for a contemplative.

You should develop

inconstancy,

the perception of not-self,

the perception of unattractiveness,

& distaste for the world:

This is fitting

for a contemplative.

You should develop

the factors for awakening,

the bases for success,

the faculties,

& the noble eightfold path:

This is fitting

for a contemplative.

A sage should abandon craving,

should cut through the effluents, root & all,

should dwell fully released:

This is fitting

for a contemplative.

See also: Dhp 183–185; Sn 1:3; Sn 1:12; Sn 2:6; Sn 2:9; Sn 2:13; Sn 3:11; Sn 4:14–16

 

[simplelifez]

。。。。。阿弥陀佛。。。。。。

 

[AUTUMN&WINTER]

NAMO AMITUOFO 南无阿弥陀佛

烦恼重的人 芝麻小事都会令他烦恼。想解脱的念佛人 天大的事 也束缚不了他。

A STATE-OF-THOUGHTLESSNESS

Buddha once said, “Neither suffering nor happiness is real, it is only a transient thought that we hold on to”. When there is clinging to the thought of “I am very happy now” - we shall be happy. Conversely, if we feel that we are suffering, we too, will be trapped by that thought. That is why the Buddhist Sutra says that we should let go and purify our thoughts as it is through this way the state-of-pure mind thrives in us.

Only by knowing what impermanence is can you be free it.

Pain is an integral part of life here in samsara.
Suffering our reaction to it.
Choice determines how long and deeply we will suffer from our pain. - Venerable Wuling

 

[heymee]

 

[viethai]

海上南海觀音像
南無大慈大悲觀世音菩薩



https://fb.watch/1AyIvt5jqr/

 

[Renzokukenz]

May I ask if there's anyone here who knows about:

持世菩萨

 

[scheng1]

宣化老禪師出家的因緣
The Story of the Venerable Master Hsuan Hua's Leaving the Home-life

http://www.drbachinese.org/online_reading/dharma_talks/kaishrlu-4/volume4-ce-08.htm

我在十二歲以前，脾氣很倔強，倔強到什麼程度呢？凡是有人惹我的時候，就會哭，一哭起來，就沒有完的時候。父母的話也不聽，非常任性，有時候不吃不喝，拼命地哭，令父母也沒有辦法。當時的想法，知道父母非常疼愛我，我若是不吃東西，父母的心會軟，會向我投降。我那時就是這麼樣不孝，不能體會父母的辛苦，現在想起來，實在不應該這麼樣不乖。
　
Before I reached age twelve, I was obstinate to the extreme. How stubborn was I? Whenever anyone provoked me, I'd always start to cry; and once I began to cry, I wouldn't stop. I disobeyed my parents, and did only what I pleased. Sometimes I refused to eat and drink, and cried my eyes out; my parents simply couldn't handle me. I knew at the time that my father and mother were very fond of me, and if I stopped eating, their hearts would yield, and I would get my way. That's how unfilial I was as a child. I had no appreciation of the trouble my parents went to on my behalf. Reflecting on my behavior, I regret that I was so naughty.

有一次，鄰居的小孩子來到我家，那時我剛會爬，他也是在爬的階段，我們在炕上爬，看誰爬得快？我爬到前頭，不料他用嘴來咬我的腳。愚笨的我，不知反抗，只知道大哭，現在想起來，真可笑！
　
One day the neighbor's boy came over to play, and I'd just learned to crawl. He too, was a new toddler, and we both started to crawl on the bed; we held a race to see who could crawl faster. I took the lead, but then he started to bite my heels from behind. Stupid as I was, it didn't occur to me to resist or fight back; all I could do was to sob and cry. Thinking back on it, it was pretty funny!
　 　
在十一歲那年，和同村的小朋友到郊外去玩，發現一個嬰兒的屍體。我從來沒有見過這種事情，認為這小孩子在睡覺，但是叫也叫不醒，看他眼睛閉著，又不喘氣，我莫名其妙，所以回家問母親：「為什麼小孩子在郊外睡覺呢？」母親說：「那小孩子死了。」我又問：「為什麼會死呢？怎麼樣才不會死？」當時，有位親戚便說：「若想不死，除非出家修道，才能不死。」那時候，我對死很怕，也就是不願意死，又覺得生生死死沒有意思，遂起了出家的念頭，想要去修道以了生脫死。
　
In my eleventh year I went to the countryside with some other children to play, and discovered the dead body of a small child. Having never before witnessed the phenomenon of death, I assumed that the baby was just sleeping. When I called to it, however, it didn't wake up, and I noticed that its eyes were closed. Further-more, its breath had stopped. I couldn't figure it out, and ran home to ask my mother what the matter was. "Why was the child sleeping out in the countryside?" I asked. She answered, "That child was dead." "Well, why do people die? How can they avoid dying?" I asked. A relative of the family who was visiting answered, "The only way to not die is to leave the home-life and cultivate the Way." The sight of death scared me, and I didn't want to die. The idea of undergoing round after round of birth and death seemed meaningless, and I conceived the idea of leaving the home-life, since only by cultivating the Way can one put an end to birth and death.
　 　
有一天，我對母親說：「我想出家修行，不知媽媽同不同意？」母親說：「出家是好事，我不能攔阻你。可是等我死後，你再出家也不遲。」母親已經許可我出家，我心中非常高興，但是不能即刻出家。當時的我，反省過去做了不知孝順父母的事，惹父母操心，令他們費了很多精神。怎樣來報答父母的養育之恩呢？我左想右想，想出一個笨法子––向父母叩頭，表示懺悔。想到這個，我就決定發這個心願。
　
One day I said to my mother, "I want to leave the home-life and cultivate the Way. Is that all right with you?" She said, "To leave home is a good thing, and I cannot prevent you from doing so. But I hope you will wait until after I die before you leave home; it won't be too late." Having obtained my mother's permission to leave home made me very happy, even though I could not fulfill my wish right away. At the time I reflected on my unfilial behavior in the past. I recalled how I had made my parents upset and wasted their energy in concern over me. I asked myself how I was going to repay their kindness in raising me and giving me my education. Tossing the question around in my mind, I struck upon a dumb idea: I would bow to them, to demonstrate my shame and remorse for my misbehavior. At that point, I decided to make a vow to do this.
　 　
當我開始給父母親叩頭的時候，我的父母嚇了一跳，便問：「為什麼要叩頭？」我說：「因為我以前不知孝順父母，惹父母生氣，現在知道不對了，所以從今天開始，向父母叩頭。」父親說：「既然知道錯，能改就好了，不必再叩頭了。」我說：「孩兒的個性一向倔強，說出的話，一定要做到。」父母親知道我的脾氣，不再說什麼，默許我的願心，接受我每天早晚叩頭。
　
As soon as I began to bow to them, my parents were startled, and asked me, "What are you bowing for?" I answered, "Because in the past, before I knew that I should be filial and respectful to my parents, I did many wrong things and made you both angry. Now I know I was wrong, and from today on, I am going to bow to you to make up for the past." My father said, "Since you already know that you were wrong, all you need to do is change; you don't have to keep on bowing like that." I responded, "I've always had a stubborn streak, and whatever I say, I will certainly do!" My parents were well-acquainted with my temperament; they didn't say anything, but silently complied with my wish and accepted the morning and evening bows that I made to them.
　 　
從此以後，每天清早起來（家人在睡覺時），就到院中向父親三叩頭，向母親三叩頭。每天晚間，家人上炕睡覺之後，就到院中向父母各叩三個頭。叩了一個時期，感覺不夠，於是又向天地叩頭。當時不知有天主、地主、人主等名詞，只知有天、地、君、親、師，所以每天早晚，給天叩三個頭，給地叩三個頭，給國家元首叩三個頭，給父親叩三個頭，給母親叩三個頭，給未來老師叩三個頭。這樣子叩頭，經過一段時期，感覺還不夠，又增加給天下大孝人叩頭，給天下大善人叩頭，給天下大賢人叩頭，給天下大聖人叩頭。以後又增加給全世界所有的好人叩頭，也給全世界所有的壞人叩頭。我對天叩頭，向天禱告，希望大惡、大壞的人，改惡遷善，統統成為好人。
　
From then on, I'd rise early in the morning while the family was still in bed, and go out into the yard to bow three times to my father and three times to my mother. Each evening after my family had retired, I'd go out again and bow three times to each of my parents. Before long I felt that these bows were insufficient, and I added some bows to heaven and earth. At the time I had never heard the names of God, or earth-rulers, or kings among people; I knew only about heaven, earth, the emperor, parents, and teachers. So every morning and evening, I'd bow three times to heaven, three times to earth, three times to the leaders of the nation, three times to my father, three times to my mother, and three times to the teachers I would meet in the future. Time passed and I felt once more that this wasn't enough, so I increased my prostrations to include bows toward all the great filial sons and daughters on earth, and the great samaritans, and also the great worthies the world has known, and the great sages as well. The bows continued to expand to all the great good people, and even to all the great evil people in the world. While bowing to heaven, I made a wish that the really bad, evil people on earth would change their ways, reform, and become wholesome.
　 　
這樣子增加下去，最後增加到八百三十個頭，每次要叩兩個半小時的頭，早晚兩次，需要五個小時。我在院中，無論颳風下雨，照叩不誤；就是冬天下雪，也是在院中叩頭，用我的愚誠來祈求風調雨順，國泰民安。
　
I kept adding bows in this way, until the total number of bows reached 830. The entire course of bows took two and a half hours to complete, and I bowed twice each day--morning and night. I spent five hours in the yard each day; regardless of rain or wind, the bowing still went on. Even during the winter while the snow fell, I continued to bow in the courtyard. I used a stupid sincerity to fuel my bowing, and I sought for the winds and rains to be regular and harmonious, for the country to be stable, and for the people to be at peace.
　 　
這樣叩了幾年，母親往生後，我在母親墓上守孝三年，仍然繼續叩頭。出家之後，開始研究經典，覺得佛經是世界上最完善的經典，也是世界上最豐富的經典，其他宗教的經典，簡直是望塵莫及。
　
My practice of bowing continued for several years. After my mother passed away, I observed filial mourning by her graveside and continued bowing. The period of mourning completed, I left the home-life and began to study the Buddhist Sutras. These Sutras were, in my opinion, the most complete and wholesome texts on earth. I found them to be the richest and fullest resources. The spiritual classics of other religions were simply left in the dust; they couldn't compare.
　 　
我在未出家之前，參加各種宗教的活動，曾經參加天主教的彌撒儀式、基督教的安息會，還參加了旁門左道的法會。總而言之，到處尋覓了生脫死的方法，到最後很失望，找不到根本解決的方法，各宗教的教義，都不徹底、不究竟。但是發現天主教和基督教，能夠普遍令一般人所接受。為什麼？因為他們將《新約》和《舊約》，翻譯成各國文字，義理淺顯，容易明瞭。
　
Before I left the home-life, I occasionally joined the activities of other religions. I took part in a Catholic Mass and joined a Christian service. I also sat in the assemblies of the various heterodox sects and cults. To sum it up, I took every opportunity to look into the methods for resolving the matter of birth and death; and, frankly, I wound up disappointed by my inability to find any approach that dealt with the fundamental problem. The various methods proposed by the religions were not thoroughgoing and not ultimate. However, I realized that Catholicism and Christianity had been widely accepted by many people. Why? Because their Old and New Testaments had been translated into the languages of each country, and because the principles they contained were quite shallow and easy to understand.
　 　
佛教的教義，雖然很圓滿，但是文字太深，不是一般人所能明瞭，所以信仰的人很少。當時，我發了一個空願，決心將三藏十二部經典譯為白話文，再翻譯成世界各國文字。可是我不懂世界語言，也沒有機會學習，也沒有這種智慧，不知能否實現呢？
　
The principles of Buddhism in the Sutras, although perfect and complete, were presented in very learned prose which was beyond the understanding of the average reader. Thus believers in Buddhism were very few. At this point, I made a futile vow, making up my mind to translate the entire Three Storehouses and Twelve Divisions of the Buddhist Canon into colloquial speech, and, further, to translate them into the languages of every nation on earth. The vow was "futile" because I myself didn't understand all the languages on earth, nor did I hope to get a chance to learn them. I lacked this wisdom, and didn't know whether or not I could achieve my vow.
　 　
一九六二年，我來到美國弘揚佛法。到機緣成熟時，美國弟子們，便開始翻譯經典，完成我的志願。經過多年的努力，翻譯的成績頗佳，可是離目標尚有一段距離，希望大家再接再厲，努力工作。從事這種使命，乃是神聖的、清高的、無上的。把三藏十二部全譯成英文，是功德無量的。
　
In 1962 I came to America to propagate the Buddhadharma, and when the opportunities ripened, my American disciples began the work of translation in order to fulfill my vow. After several years of effort, they've had a bit of success, but are still far short of the ultimate goal. I hope they will all forge ahead and work hard. If they can carry out this instruction, they will be doing the work of the sages; it is exalted and supreme work. The merit and virtue of this task, once the Three Stores of the Buddhist Canon are all translated into English, is truly limitless and boundless.
　 　
今天有位弟子發願，要將佛經翻譯成英文，讓我想起往日所發的願，盼望我的弟子，大家同心協力，來完成我所發的願力！
　
Today a disciple made a vow to translate the Buddhist Sutras into English, and it brought to mind the vow I made in the past. I hope that my disciples will work together and put their hearts and minds into the completion of my vow!

 

[AUTUMN&WINTER]

NAMO AMITUOFO 南无阿弥陀佛

By invoking the name of Amitabha Buddha, you will bring on a response -- the impression is made and the seal is lifted -- Amitabha and his holy retinue come to you without coming, and extend a hand to lead you off. You, the person practicing Buddha-name recitation, recognize Amitabha in your mind, and you go to the Pure Land without going, placing yourself in a jewel lotus there.

Mind-Seal of the Buddhas

Patriarch Ou-i's Commentary on the
Amitabha Sutra

An ignorant person always wants to change others, but the wise one making effort to change himself.

When good mood is on ; All is well.

因为无常，所以有希望。　

Because of impermanence there is hope.

 

[waterbright]

Thag 11 Saṅkicca — A monk who gained awakening as a novice reflects on his life in the wilderness.

Ven. Saṅkicca ordained as a novice at the age of seven, and is reported to have attained arahantship as his head was being shaved prior to his ordination. In the first of the following verses attributed to him, he engages himself in a rhetorical conversation while sitting in a rainy forest.

What do you want in the woods, my boy,

like a bird (1) exposed to the rain?

Monsoons refresh you,

for seclusion is for those in jhāna.

As the monsoon wind

drives the clouds in the rainy season,

so thoughts concerned with seclusion

impel me.

* * *

A black crow

making its home in a charnel ground

inspires within me

mindfulness in—

based on dispassion for—

the body. (2)

* * *

One whom others don’t guard,

who doesn’t guard others:

He is a monk

who lies down in ease,

unconcerned with sensual passions.

* * *

With clear waters &

massive boulders,

frequented by monkeys &

deer,

covered with moss &

water weeds:

Those rocky crags

refresh me.

* * *

I’ve lived in wildernesses,

canyons, & caves,

isolated dwellings

frequented by predator & prey,

but never have I known

an ignoble, aversive resolve:

“May these beings

be destroyed,

be slaughtered,

fall into pain.”

* * *

The Teacher has been served by me;

the Awakened One’s bidding,

done;

the heavy load, laid down;

the guide to becoming, (3) uprooted.

And the goal for which I went forth

from home life into homelessness

I’ve reached:

the end

of all fetters.

I don’t delight in death,

don’t delight in living.

I await my time

as a worker his wage.

I don’t delight in death,

don’t delight in living.

I await my time,

mindful, alert.

Notes

1. Ujjuhāna. The Commentary offers two interpretations for this word. The first is that it is a hill covered with jungle and many streams that tended to overflow in the rainy season. The other is that it is the name of a bird that could stay comfortable even when exposed to cold, wind, and rain. I’ve chosen the second alternative. K. R. Norman speculates that the term could be written ujjahāna, in which case it would be the present participle for a verb meaning “abandoned” or “cast off.” However, none of the manuscripts support his speculation.

2. In other words, the sight of the crow taking up residence in skulls and other body parts provided a chastening perspective on how the mind takes up residence in the body.

3. The guide to becoming is craving.

See also: Thag 5:8; Thag 14:1; Thag 18

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

Thag 12:1 Sīlavat — The rewards of virtue.

Here master the virtue

that in this world is well-mastered,

for virtue, when cultivated,

brings every consummation near.

Wise, one should protect one’s virtue,

aspiring to three pleasures:

praise, the gaining of wealth,

and—after death—rejoicing in heaven.

The virtuous one, through restraint,

acquires many friends,

while the unvirtuous one, practicing evil,

from friends is estranged.

The unvirtuous person gains

disrepute & dishonor;

the virtuous person, always,

repute, honor, & praise.

Virtue is the beginning, the establishing,

the mother of what is fine,

the foremost of all qualities:

Therefore virtue should be purified.

Virtue is also control, restraint,

the delight of the mind,

the ford of all Buddhas:

Therefore virtue should be purified.

Virtue: an incomparable strength.

Virtue: the ultimate weapon.

Virtue: the highest adornment.

Virtue: an astounding coat of mail.

Virtue: an imposing bridge.

Virtue: an unexcelled fragrance.

Virtue: the highest fragrant ointment

by which one wafts

this direction & that.

Virtue: the supreme provision.

Virtue: the ultimate food for the journey.

Virtue: the highest vehicle

by which one goes (1)

this direction & that.

Right here he gains blame,

and after death, in deprivation,

he’s unhappy at heart:

Everywhere the fool

is unhappy at heart,

not concentrated on virtues.

Right here he gains honor

and after death, in heaven,

is happy at heart:

Everywhere the enlightened one

is happy at heart,

well-concentrated on virtues.

Here virtue is supreme,

but one with discernment is the ultimate.

Among human beings & devas

one conquers

through virtue & discernment.

Note

1. Reading yāti with the PTS and Sinhalese editions. The Thai has vāti—“wafts”—which seems to be a mistake.

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

Thag 12:2 Sunīta the Outcaste — An outcaste becomes an arahant and is worshiped by devas.

Into a lowly family I was born,

poor, with next to no food.

My work was degrading:

I gathered the spoiled,

the withered flowers from shrines

and threw them away.

People found me disgusting,

despised me, disparaged me.

Lowering my heart,

I showed reverence to many.

Then I saw the One Self-awakened,

arrayed with a squadron of monks,

the Great Hero, entering the city,

supreme, of the Magadhans.

Throwing down my carrying pole,

I approached him to do reverence.

He—the supreme man—stood still

out of sympathy

just

for me.

After paying homage

to the feet of the teacher,

I stood to one side

& requested the Going Forth from him,

supreme among all living beings.

The compassionate Teacher,

sympathetic to all the world, said:

“Come, monk.”

That was my formal Acceptance.

Alone, I stayed in the wilds,

untiring,

I followed the Teacher’s words,

just as he, the Conqueror, had taught me.

In the first watch of the night,

I recollected previous lives;

in the middle watch,

purified the divine eye;

in the last,

burst the mass of darkness.

Then, as night was ending

& the sun returning,

Indra & Brahmā came to pay homage to me,

hands palm-to-palm at their hearts:

“Homage to you,

O thoroughbred of men,

Homage to you,

O man supreme,

whose effluents are ended.

You, dear sir,

are worthy of offerings.”

Seeing me,

arrayed with a squadron of devas,

the Teacher smiled & said:

“Through austerity, celibacy,

restraint, & self-control:

That’s how one is a brahman.

He is a brahman supreme.”

See also: SN 3:24; AN 3:58; Ud 5:3