Buddhist Verses & Silent Readings For Reflection (静思语） - Part 6
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AUTUMN&WINTER
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NAMO AMITUOFO 南无阿弥陀佛
Extracted from Be Kind to Your Heart
The heart is tender, be kind to it.
Treat it kindly, and it will treat you kindly; if not, it will not do in return.
And we will suffer.
Nourish it with kindness, and it will produce good fruits, and you will be blessed; nourish it with evil, and you will be in trouble.
Put your heart in a warm and secure place and soak it in the dharma-water of Amitabha's Great Compassion.
Lock it in the safe of Amitabha Buddha; there will be no disturbance, no terror, and no sorrow. Only peace and joy.
The heart needs love the most.
Place the heart in a flat, upright, and submissive position, so it feels comfortable.
Neither wealth nor power nor knowledge can bring peace of mind; only the deliverance of Amitabha Buddha can.
By Master Jingzong
If you make merit everyday...I guarantee that when you die, you do not have to wait for others to make merit for you.
Those who come to receive such merit are those who made little merit. Or worse, refused to make any merit at all.
"I didn't make any merit on my birthday. Buddhist festivals. New Year's Day came and went, nope, still no merit. Didn't make merit on any day.
Let's spend on our money on eating, drinking, going out and playing. It's more fun, its more enjoyable."
These are the spirits who will come for the merit you make during transference ceremonies. If we are worried for the departed ones who never made much merit, if we still love them, yes we can make merit and dedicate it to them.
We don't really have to pour water (grad nam) to dedicate merit to others. We have the intention to do it, to share our happiness of doing good deeds, that's sufficient. Just pray, I dedicate and share this merit of this good deed to Mr or Ms XXX...
It is better to think of this person and his name in your mind, so that he will be able to rejoice with you and accept the merit made. If we are worried that our loved one has become a hungry ghost due to the lack of merit. We should anumodana (rejoice) in the merit of others as well.
Don't stop making merit. Merit is food for the heart.
Phra Julnayok
Thamma Bon Khao
Difficult to detect and very subtle,
the mind seizes whatever it wants;
so let a wise one guard one's mind,
for a guarded mind brings happiness.
Dhammapada
Never underestimate the power of blessings.
Just how the sun shines on to this world without ever discriminating, the compassionate wisdom energy of all of the buddhas pervades everything. No matter where you are, no matter what you do, this energy is always there, it is always with you.
But just as you need to open your eyes to experience the light of the sun, you have to open your mind with unshakable devotion to experience the blessings of the energy of the buddhas. The more that your mind opens, the greater the blessings that will energize your mind and power your practice all of the way to your enlightenment.
~ Chamtrul Rinpoche
Extracted from Be Kind to Your Heart
The heart is tender, be kind to it.
Treat it kindly, and it will treat you kindly; if not, it will not do in return.
And we will suffer.
Nourish it with kindness, and it will produce good fruits, and you will be blessed; nourish it with evil, and you will be in trouble.
Put your heart in a warm and secure place and soak it in the dharma-water of Amitabha's Great Compassion.
Lock it in the safe of Amitabha Buddha; there will be no disturbance, no terror, and no sorrow. Only peace and joy.
The heart needs love the most.
Place the heart in a flat, upright, and submissive position, so it feels comfortable.
Neither wealth nor power nor knowledge can bring peace of mind; only the deliverance of Amitabha Buddha can.
By Master Jingzong
If you make merit everyday...I guarantee that when you die, you do not have to wait for others to make merit for you.
Those who come to receive such merit are those who made little merit. Or worse, refused to make any merit at all.
"I didn't make any merit on my birthday. Buddhist festivals. New Year's Day came and went, nope, still no merit. Didn't make merit on any day.
Let's spend on our money on eating, drinking, going out and playing. It's more fun, its more enjoyable."
These are the spirits who will come for the merit you make during transference ceremonies. If we are worried for the departed ones who never made much merit, if we still love them, yes we can make merit and dedicate it to them.
We don't really have to pour water (grad nam) to dedicate merit to others. We have the intention to do it, to share our happiness of doing good deeds, that's sufficient. Just pray, I dedicate and share this merit of this good deed to Mr or Ms XXX...
It is better to think of this person and his name in your mind, so that he will be able to rejoice with you and accept the merit made. If we are worried that our loved one has become a hungry ghost due to the lack of merit. We should anumodana (rejoice) in the merit of others as well.
Don't stop making merit. Merit is food for the heart.
Phra Julnayok
Thamma Bon Khao
Difficult to detect and very subtle,
the mind seizes whatever it wants;
so let a wise one guard one's mind,
for a guarded mind brings happiness.
Dhammapada
Never underestimate the power of blessings.
Just how the sun shines on to this world without ever discriminating, the compassionate wisdom energy of all of the buddhas pervades everything. No matter where you are, no matter what you do, this energy is always there, it is always with you.
But just as you need to open your eyes to experience the light of the sun, you have to open your mind with unshakable devotion to experience the blessings of the energy of the buddhas. The more that your mind opens, the greater the blessings that will energize your mind and power your practice all of the way to your enlightenment.
~ Chamtrul Rinpoche
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Thig 5:12 Candā, the Beggar — Exhorted by Pāṭācārā, a former beggar gains awakening.
Before, I had fallen on evil times:
no husband, no children,
no relatives, friends,
no way to obtain clothing & food.
So, taking a staff & bowl in hand,
begging for alms from house to house,
feverish from the cold & heat,
I wandered for seven full years.
Then seeing a nun
obtaining food & drink,
I approached her & said:
“Let me go forth
into homelessness.”
She, Paṭācārā, from sympathy,
let me go forth;
then, exhorting me,
urged me on to the highest goal.
Hearing her words,
I did her bidding.
Her exhortation was not in vain.
Endowed with the three knowledges,
I’m effluent- free.
--------------------------
Thig 6:1 Paṭācārā’s 500 Students — Pāṭācārā tells her students of the Buddha’s words that freed her from grief over her dead son.
[Paṭācārā recounts the Buddha’s words:]
“You don’t know
the path
of his coming or going,
that being who has come
from where?—
the one you lament as ‘my son.’
But when you know
the path
of his coming or going,
you don’t grieve after him,
for that is the nature
of beings.
Unasked,
he came from there.
Without permission,
he went from here
—coming from where?—
having stayed a few days.
And coming one way from here,
he goes yet another
from there.
Dying in the human form,
he will go wandering on.
As he came, so he has gone—
so what is there
to lament?”
Pulling out
—completely out—
the arrow so hard to see,
embedded in my heart,
he [the Buddha] expelled from me
—overcome with grief—
the grief
over my son.
Today—with arrow removed,
without hunger, entirely
unbound—
to the Buddha, Dhamma, & Saṅgha I go,
for refuge to
the Sage.
See also: SN 47:13; AN 5:49; Ud 5:1; Ud 8:8; Sn 3:8; Thig 3:5
--------------------------
Thig 6:2 Vāsiṭṭhī the Madwoman — Once mad with grief over her dead son, a woman regains her mind and goes forth after meeting the Buddha.
Overwhelmed with grief for my son—
naked, demented,
my hair disheveled
my mind deranged—
I went about here & there, (1)
living along the side of the road,
in cemeteries & heaps of trash,
for three full years,
afflicted with hunger & thirst.
Then I saw
the One Well-Gone,
gone to the city of Mithilā:
tamer of those untamed,
Self-Awakened,
with nothing to fear
from anything, anywhere.
Regaining my mind,
paying him homage,
I sat myself down.
He, Gotama, from sympathy
taught me the Dhamma.
Hearing his Dhamma,
I went forth into homelessness.
Applying myself to the Teacher’s words,
I realized the state of auspicious bliss.
All griefs have been cut off,
abandoned,
brought to this end,
for I’ve comprehended
the grounds from which griefs
come into play.
Note
1. Reading tena tena vicāri’ham with the Burmese, Sinhalese, and PTS editions. The Thai edition has rodaṁ tena vicāri’ham, “I went there crying.”
Before, I had fallen on evil times:
no husband, no children,
no relatives, friends,
no way to obtain clothing & food.
So, taking a staff & bowl in hand,
begging for alms from house to house,
feverish from the cold & heat,
I wandered for seven full years.
Then seeing a nun
obtaining food & drink,
I approached her & said:
“Let me go forth
into homelessness.”
She, Paṭācārā, from sympathy,
let me go forth;
then, exhorting me,
urged me on to the highest goal.
Hearing her words,
I did her bidding.
Her exhortation was not in vain.
Endowed with the three knowledges,
I’m effluent- free.
--------------------------
Thig 6:1 Paṭācārā’s 500 Students — Pāṭācārā tells her students of the Buddha’s words that freed her from grief over her dead son.
[Paṭācārā recounts the Buddha’s words:]
“You don’t know
the path
of his coming or going,
that being who has come
from where?—
the one you lament as ‘my son.’
But when you know
the path
of his coming or going,
you don’t grieve after him,
for that is the nature
of beings.
Unasked,
he came from there.
Without permission,
he went from here
—coming from where?—
having stayed a few days.
And coming one way from here,
he goes yet another
from there.
Dying in the human form,
he will go wandering on.
As he came, so he has gone—
so what is there
to lament?”
Pulling out
—completely out—
the arrow so hard to see,
embedded in my heart,
he [the Buddha] expelled from me
—overcome with grief—
the grief
over my son.
Today—with arrow removed,
without hunger, entirely
unbound—
to the Buddha, Dhamma, & Saṅgha I go,
for refuge to
the Sage.
See also: SN 47:13; AN 5:49; Ud 5:1; Ud 8:8; Sn 3:8; Thig 3:5
--------------------------
Thig 6:2 Vāsiṭṭhī the Madwoman — Once mad with grief over her dead son, a woman regains her mind and goes forth after meeting the Buddha.
Overwhelmed with grief for my son—
naked, demented,
my hair disheveled
my mind deranged—
I went about here & there, (1)
living along the side of the road,
in cemeteries & heaps of trash,
for three full years,
afflicted with hunger & thirst.
Then I saw
the One Well-Gone,
gone to the city of Mithilā:
tamer of those untamed,
Self-Awakened,
with nothing to fear
from anything, anywhere.
Regaining my mind,
paying him homage,
I sat myself down.
He, Gotama, from sympathy
taught me the Dhamma.
Hearing his Dhamma,
I went forth into homelessness.
Applying myself to the Teacher’s words,
I realized the state of auspicious bliss.
All griefs have been cut off,
abandoned,
brought to this end,
for I’ve comprehended
the grounds from which griefs
come into play.
Note
1. Reading tena tena vicāri’ham with the Burmese, Sinhalese, and PTS editions. The Thai edition has rodaṁ tena vicāri’ham, “I went there crying.”
胜天王般若波罗蜜经第五卷
证劝品第九
https://www.dizangjing5.com/shengtwb/2191_1.html
“时，治世王忽自叹曰：‘人身无常，富贵如梦，诸根不缺正信甚难，值佛闻法如优昙华!’
“时，彼千子知其父王恋仰世尊乐闻正法，即为营造牛头栴檀七宝庄严妙台，其香一两值阎浮提，此台东西广十由旬，南北十三由旬，四角大柱众宝庄严，一千宝轮，诸子将送奉献圣王。
“时，王受已而赞叹曰：‘善哉诸子!我欲诣佛听受正法。’
“尔时，千子于此台中造狮子座，安处圣王及诸宫人，其台四边悬缯幡盖，覆七宝网，角垂金铃，种种诸华薝卜伽华、须摩那华、优钵罗华、拘勿头华、分陀利华、迦摩罗华而散台上，烧无价香，泥香涂之，末香以散。
“尔时，千子共捧此台，人各一轮，飞腾虚空犹如鹅王，往诣佛所安详不摇，至地徐下，即到佛前头顶礼足，右绕世尊及诸大众凡七匝已，退立一面。
“尔时，圣王及诸宫人从宝台下，王脱宝冠，各脱革屣，至世尊前顶礼佛足，右绕世尊及诸大众凡七匝已，退坐一面。
“尔时，宝庄严王佛即告之言：‘圣王，今来听正法乎?’
“尔时，治世圣王即从座起，齐整衣服，头顶礼足而白佛言：‘世尊，所说正法，何者是乎?’
“尔时，世尊赞治世王言：‘善哉!善哉!能为利益无量天人作是深问，如来、应供、正遍觉知当为大王分别解说。’
“治世圣王即白佛言：‘世尊，唯然愿闻。’
“尔时，佛告治世圣王言：‘大王，菩萨摩诃萨行般若波罗蜜，通达一切法名为正法，所谓四念处、四正勤、四如意足、五根、五力、七觉分、八圣道分、空、无相、无愿，通达平等名为正法。’
“治世圣王白佛言：‘世尊，菩萨摩诃萨云何行般若波罗蜜于大乘中恒得胜进而不退堕?’
“佛告治世圣王言：‘大王，菩萨摩诃萨行般若波罗蜜，因正信故而得胜进。何者正信?知一切法不生不灭自性寂静，常能亲近正行之人，不应作法终不造作，心离散乱听受正法，不见说者，不见我听，勤修精进令得神通，身心轻举教化众生，不见我有神通、能化、众生受化。何以故?大王，菩萨摩诃萨行般若波罗蜜，不见我，不见众生，二处平等，则得胜进而不退堕。大王，菩萨摩诃萨行般若波罗蜜，摄护诸根不令取著，一切资生起无常想，知法寂静命如假借。大王，菩萨摩诃萨如是行般若波罗蜜，于大乘中心不放逸。大王，菩萨摩诃萨行般若波罗蜜，于其梦中尚不忘失菩提之心，教化众生令修佛道，一切善根回向阿耨多罗三藐三菩提，见佛神力欢喜赞叹。大王，菩萨摩诃萨如是行般若波罗蜜，则能速成阿耨多罗三藐三菩提。是故，大王，当勤精进莫生放逸，菩萨摩诃萨欲求法者勿著五欲。大王，一切凡夫于欲无厌，得圣智者则能舍弃。人身无常寿命短促，是故，大王，应离世间求出世道。大王，今者供养如来所得善根，应作如是四种回向——自在无尽、法无尽、智无尽、辩才无尽，此四回向与般若波罗蜜同，皆悉无尽。大王，菩萨摩诃萨行般若波罗蜜，应净身口意戒。何以故?为闻思修故，以方便力教化众生，以般若力降伏诸魔，愿力成就行不违言。’
“尔时，治世转轮圣王闻佛所说甚深般若波罗蜜，心生欢喜得未曾有，即取宝冠自解璎珞供养如来，舍四天下皆以奉佛作如是愿：‘常修梵行，学此甚深般若波罗蜜，以决定心趣向阿耨多罗三藐三菩提。’
“王宫女人闻佛说法，皆生欢喜发菩提心，脱上分衣及宝缨络供养如来，治世圣王即舍宝台以奉上佛而求出家。
“尔时，功德庄严王佛赞治世转轮圣王言：‘善哉!善哉!大王，今日所行不违昔愿。大王，善修布施、持戒、忍辱、精进、禅定、智慧，过去诸佛已修此法得成佛道，未来诸佛亦修此法当得成佛。’
“尔时，治世圣王白佛言：‘世尊，菩萨摩诃萨修行布施，为与般若波罗蜜异不?’
“佛告治世圣王言：‘大王，夫布施者，若无般若波罗蜜，但名为檀，非波罗蜜，以般若波罗蜜故，乃得名为檀波罗蜜，持戒、忍辱、精进、禅定、智慧亦复如是。何以故?般若波罗蜜性平等故，功德庄严故。’佛说是法时，治世圣王得无生法忍。”
佛告胜天王言：“菩萨摩诃萨行般若波罗蜜应如彼王。尔时，治世转轮圣王即燃灯佛是，其王千子贤劫千佛是。”
证劝品第九
https://www.dizangjing5.com/shengtwb/2191_1.html
“时，治世王忽自叹曰：‘人身无常，富贵如梦，诸根不缺正信甚难，值佛闻法如优昙华!’
“时，彼千子知其父王恋仰世尊乐闻正法，即为营造牛头栴檀七宝庄严妙台，其香一两值阎浮提，此台东西广十由旬，南北十三由旬，四角大柱众宝庄严，一千宝轮，诸子将送奉献圣王。
“时，王受已而赞叹曰：‘善哉诸子!我欲诣佛听受正法。’
“尔时，千子于此台中造狮子座，安处圣王及诸宫人，其台四边悬缯幡盖，覆七宝网，角垂金铃，种种诸华薝卜伽华、须摩那华、优钵罗华、拘勿头华、分陀利华、迦摩罗华而散台上，烧无价香，泥香涂之，末香以散。
“尔时，千子共捧此台，人各一轮，飞腾虚空犹如鹅王，往诣佛所安详不摇，至地徐下，即到佛前头顶礼足，右绕世尊及诸大众凡七匝已，退立一面。
“尔时，圣王及诸宫人从宝台下，王脱宝冠，各脱革屣，至世尊前顶礼佛足，右绕世尊及诸大众凡七匝已，退坐一面。
“尔时，宝庄严王佛即告之言：‘圣王，今来听正法乎?’
“尔时，治世圣王即从座起，齐整衣服，头顶礼足而白佛言：‘世尊，所说正法，何者是乎?’
“尔时，世尊赞治世王言：‘善哉!善哉!能为利益无量天人作是深问，如来、应供、正遍觉知当为大王分别解说。’
“治世圣王即白佛言：‘世尊，唯然愿闻。’
“尔时，佛告治世圣王言：‘大王，菩萨摩诃萨行般若波罗蜜，通达一切法名为正法，所谓四念处、四正勤、四如意足、五根、五力、七觉分、八圣道分、空、无相、无愿，通达平等名为正法。’
“治世圣王白佛言：‘世尊，菩萨摩诃萨云何行般若波罗蜜于大乘中恒得胜进而不退堕?’
“佛告治世圣王言：‘大王，菩萨摩诃萨行般若波罗蜜，因正信故而得胜进。何者正信?知一切法不生不灭自性寂静，常能亲近正行之人，不应作法终不造作，心离散乱听受正法，不见说者，不见我听，勤修精进令得神通，身心轻举教化众生，不见我有神通、能化、众生受化。何以故?大王，菩萨摩诃萨行般若波罗蜜，不见我，不见众生，二处平等，则得胜进而不退堕。大王，菩萨摩诃萨行般若波罗蜜，摄护诸根不令取著，一切资生起无常想，知法寂静命如假借。大王，菩萨摩诃萨如是行般若波罗蜜，于大乘中心不放逸。大王，菩萨摩诃萨行般若波罗蜜，于其梦中尚不忘失菩提之心，教化众生令修佛道，一切善根回向阿耨多罗三藐三菩提，见佛神力欢喜赞叹。大王，菩萨摩诃萨如是行般若波罗蜜，则能速成阿耨多罗三藐三菩提。是故，大王，当勤精进莫生放逸，菩萨摩诃萨欲求法者勿著五欲。大王，一切凡夫于欲无厌，得圣智者则能舍弃。人身无常寿命短促，是故，大王，应离世间求出世道。大王，今者供养如来所得善根，应作如是四种回向——自在无尽、法无尽、智无尽、辩才无尽，此四回向与般若波罗蜜同，皆悉无尽。大王，菩萨摩诃萨行般若波罗蜜，应净身口意戒。何以故?为闻思修故，以方便力教化众生，以般若力降伏诸魔，愿力成就行不违言。’
“尔时，治世转轮圣王闻佛所说甚深般若波罗蜜，心生欢喜得未曾有，即取宝冠自解璎珞供养如来，舍四天下皆以奉佛作如是愿：‘常修梵行，学此甚深般若波罗蜜，以决定心趣向阿耨多罗三藐三菩提。’
“王宫女人闻佛说法，皆生欢喜发菩提心，脱上分衣及宝缨络供养如来，治世圣王即舍宝台以奉上佛而求出家。
“尔时，功德庄严王佛赞治世转轮圣王言：‘善哉!善哉!大王，今日所行不违昔愿。大王，善修布施、持戒、忍辱、精进、禅定、智慧，过去诸佛已修此法得成佛道，未来诸佛亦修此法当得成佛。’
“尔时，治世圣王白佛言：‘世尊，菩萨摩诃萨修行布施，为与般若波罗蜜异不?’
“佛告治世圣王言：‘大王，夫布施者，若无般若波罗蜜，但名为檀，非波罗蜜，以般若波罗蜜故，乃得名为檀波罗蜜，持戒、忍辱、精进、禅定、智慧亦复如是。何以故?般若波罗蜜性平等故，功德庄严故。’佛说是法时，治世圣王得无生法忍。”
佛告胜天王言：“菩萨摩诃萨行般若波罗蜜应如彼王。尔时，治世转轮圣王即燃灯佛是，其王千子贤劫千佛是。”
waterbright
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Thig 6:3 Khemā — Two poems. In the first, Māra tries to tempt a nun to enjoy sensuality. In the second, the nun contrasts effective and ineffective ways of paying homage for the sake of purity.
In SN 5:4, a variation of the verse attributed to Māra, and the first verse attributed here to Sister Khemā, are included in a poem attributed to Sister Vijayā (see Thig 6:8). Sister Khema’s second verse is attributed to Sister Aḷavikā in SN 5:1. Her third verse also appears in Thig 7:2; its first half, in SN 5:3.
Māra:
“You, a beautiful young woman;
I, a young man, full of youth.
Come, Khemā,
let’s enjoy ourselves
to the music of a five-piece band.”
Khemā:
“I’m disgusted, ashamed
of this putrid body—
disintegrating, dissolving.
Sensual craving
is rooted out.
Sensual pleasures
are like swords & spears;
the aggregates,
their executioner’s block.
What you call sensual delight
is no delight for me.
Everywhere enjoyment
is defeated;
the mass of darkness,
burst.
So know, Evil One,
that you have been,
End-maker,
struck down.”
* * *
Paying homage to the zodiac stars,
tending the fire in the forest,
not knowing it as it actually was,
fools, you conceived it
as purity.
Whereas I
am one who pays homage
to the One Self-awakened,
the utmost man.
I’m one who has done the Teacher’s bidding,
entirely released
from sufferings & stress.
---------------------------------
Thig 6:4 Sujātā — Returning from a picnic, a woman penetrates the Dhamma on hearing the Buddha’s teachings.
Ornamented, well-dressed,
garlanded, sprinkled with sandalwood,
covered all over with jewelry,
surrounded by a group of slave-women,
taking food & drink,
and not a little staple & non-staple food,
leaving the house,
I fetched myself to the pleasure garden.
Having enjoyed ourselves & played there,
we headed back to our home.
I saw in Sāketa a hall at the Añjana wood.
I entered.
Seeing the light of the world,
I, paying homage, sat nearby.
He, the One with Eyes, (1)
from sympathy,
taught me the Dhamma.
Hearing the Great Seer, I
fully penetrated
the truth.
Right there I touched the Dhamma,
dustless, the deathless state.
Then, knowing the True Dhamma,
I went forth
into homelessness.
The three knowledges
are attained.
The Buddha’s bidding
is not in vain.
Note
1. Since Vedic times, there has been a belief in India that the eyes of holy individuals where particularly powerful because they could see so deeply into reality. From this belief grew a further belief: that the eyes of such individuals were so powerful that their eyes could transmit some of that power to others. Thus, to be gazed on by such an individual, or to gaze into that individual’s eyes, was considered to be very auspicious. Sujātā’s reference to the Buddha as “the One with Eyes” carries all of these connotations. For more on this topic, see Sn 5:5 and DN 16, note 44.
---------------------------------
Thig 6:5 Anopamā, the Millionaire’s Daughter — A woman sought after by many potential husbands seeks and finds the Dhamma instead.
Born in a high-ranking family
with much property, great wealth,
consummate in complexion & figure,
I was the daughter of Majjha, the treasurer.
Kings’ sons sought for me,
rich merchants’ sons
longed for me.
One of them sent my father a messenger,
saying, “Give me Anopamā.
I will give in return
eight times her weight
in jewels & gold.”
But I, having seen
the One Self-awakened,
unsurpassed, excelling the world,
paid homage to his feet,
sat down to one side.
He, Gotama, from sympathy,
taught me the Dhamma.
And as I sat in that very seat,
I attained the third fruit
[of non-return.]
Then I cut off my hair,
and went forth into homelessness.
Today is the seventh day
since I made craving
wither away.
In SN 5:4, a variation of the verse attributed to Māra, and the first verse attributed here to Sister Khemā, are included in a poem attributed to Sister Vijayā (see Thig 6:8). Sister Khema’s second verse is attributed to Sister Aḷavikā in SN 5:1. Her third verse also appears in Thig 7:2; its first half, in SN 5:3.
Māra:
“You, a beautiful young woman;
I, a young man, full of youth.
Come, Khemā,
let’s enjoy ourselves
to the music of a five-piece band.”
Khemā:
“I’m disgusted, ashamed
of this putrid body—
disintegrating, dissolving.
Sensual craving
is rooted out.
Sensual pleasures
are like swords & spears;
the aggregates,
their executioner’s block.
What you call sensual delight
is no delight for me.
Everywhere enjoyment
is defeated;
the mass of darkness,
burst.
So know, Evil One,
that you have been,
End-maker,
struck down.”
* * *
Paying homage to the zodiac stars,
tending the fire in the forest,
not knowing it as it actually was,
fools, you conceived it
as purity.
Whereas I
am one who pays homage
to the One Self-awakened,
the utmost man.
I’m one who has done the Teacher’s bidding,
entirely released
from sufferings & stress.
---------------------------------
Thig 6:4 Sujātā — Returning from a picnic, a woman penetrates the Dhamma on hearing the Buddha’s teachings.
Ornamented, well-dressed,
garlanded, sprinkled with sandalwood,
covered all over with jewelry,
surrounded by a group of slave-women,
taking food & drink,
and not a little staple & non-staple food,
leaving the house,
I fetched myself to the pleasure garden.
Having enjoyed ourselves & played there,
we headed back to our home.
I saw in Sāketa a hall at the Añjana wood.
I entered.
Seeing the light of the world,
I, paying homage, sat nearby.
He, the One with Eyes, (1)
from sympathy,
taught me the Dhamma.
Hearing the Great Seer, I
fully penetrated
the truth.
Right there I touched the Dhamma,
dustless, the deathless state.
Then, knowing the True Dhamma,
I went forth
into homelessness.
The three knowledges
are attained.
The Buddha’s bidding
is not in vain.
Note
1. Since Vedic times, there has been a belief in India that the eyes of holy individuals where particularly powerful because they could see so deeply into reality. From this belief grew a further belief: that the eyes of such individuals were so powerful that their eyes could transmit some of that power to others. Thus, to be gazed on by such an individual, or to gaze into that individual’s eyes, was considered to be very auspicious. Sujātā’s reference to the Buddha as “the One with Eyes” carries all of these connotations. For more on this topic, see Sn 5:5 and DN 16, note 44.
---------------------------------
Thig 6:5 Anopamā, the Millionaire’s Daughter — A woman sought after by many potential husbands seeks and finds the Dhamma instead.
Born in a high-ranking family
with much property, great wealth,
consummate in complexion & figure,
I was the daughter of Majjha, the treasurer.
Kings’ sons sought for me,
rich merchants’ sons
longed for me.
One of them sent my father a messenger,
saying, “Give me Anopamā.
I will give in return
eight times her weight
in jewels & gold.”
But I, having seen
the One Self-awakened,
unsurpassed, excelling the world,
paid homage to his feet,
sat down to one side.
He, Gotama, from sympathy,
taught me the Dhamma.
And as I sat in that very seat,
I attained the third fruit
[of non-return.]
Then I cut off my hair,
and went forth into homelessness.
Today is the seventh day
since I made craving
wither away.
AUTUMN&WINTER
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NAMO AMITUOFO 南无阿弥陀佛
With Namo Amituofo in your heart, He will protect you from being reborn in 6 rebirth realms (heavens, demi-gods, humans, ghosts, animals and hells) and attain birth in the Land of Ultimate Bliss "Western Pure Land."
Suffering arises when we want things to be different from the way they are.
"The Buddha, having contemplated his mind, gave up the two extremes of practice - indulgence in pleasure and indulgence in pain - and in his first discourse expounded the Middle Way between these two. But we hear his teaching and it grates against our desires. We’re infatuated with pleasure and comfort, infatuated with happiness, thinking we are good, we are fine - this is indulgence in pleasure. It’s not the right path. Dissatisfaction, displeasure, dislike and anger - this is indulgence in pain. These are the extreme ways which one on the path of practice should avoid. These ‘ways’ are simply the happiness and unhappiness which arise. The ‘one on the path’ is this very mind, the ‘one who knows’. If a good mood arises we cling to it as good, this is indulgence in pleasure. If an unpleasant mood arises we cling to it through dislike - this is indulgence in pain. These are the wrong paths, they aren’t the ways of a meditator. They’re the ways of the worldly, those who look for fun and happiness and shun unpleasantness and suffering. The wise know the wrong paths but they relinquish them, they give them up. They are unmoved by pleasure and pain, happiness and suffering. These things arise but those who know don’t cling to them, they let them go according to their nature. This is right view. When one knows this fully there is liberation. Happiness and unhappiness have no meaning for an Enlightened One."
Ajahn Chah
By changing your temperament, you are changing your state of mind.
Treat diligence as your normal mentality, observe precepts as your daily practice, and regard jealousy and hatred as abnormal frames of mind.
The deluded mind is the source of suffering. When you are intent on getting what is beyond your reach, failing to do so causes you to suffer.
With Namo Amituofo in your heart, He will protect you from being reborn in 6 rebirth realms (heavens, demi-gods, humans, ghosts, animals and hells) and attain birth in the Land of Ultimate Bliss "Western Pure Land."
Suffering arises when we want things to be different from the way they are.
"The Buddha, having contemplated his mind, gave up the two extremes of practice - indulgence in pleasure and indulgence in pain - and in his first discourse expounded the Middle Way between these two. But we hear his teaching and it grates against our desires. We’re infatuated with pleasure and comfort, infatuated with happiness, thinking we are good, we are fine - this is indulgence in pleasure. It’s not the right path. Dissatisfaction, displeasure, dislike and anger - this is indulgence in pain. These are the extreme ways which one on the path of practice should avoid. These ‘ways’ are simply the happiness and unhappiness which arise. The ‘one on the path’ is this very mind, the ‘one who knows’. If a good mood arises we cling to it as good, this is indulgence in pleasure. If an unpleasant mood arises we cling to it through dislike - this is indulgence in pain. These are the wrong paths, they aren’t the ways of a meditator. They’re the ways of the worldly, those who look for fun and happiness and shun unpleasantness and suffering. The wise know the wrong paths but they relinquish them, they give them up. They are unmoved by pleasure and pain, happiness and suffering. These things arise but those who know don’t cling to them, they let them go according to their nature. This is right view. When one knows this fully there is liberation. Happiness and unhappiness have no meaning for an Enlightened One."
Ajahn Chah
By changing your temperament, you are changing your state of mind.
Treat diligence as your normal mentality, observe precepts as your daily practice, and regard jealousy and hatred as abnormal frames of mind.
The deluded mind is the source of suffering. When you are intent on getting what is beyond your reach, failing to do so causes you to suffer.
Last edited:
Renzokukenz
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dear Magnus
can i just buy those cones from a random joss paper shop??
must i say "om ah hum" when i burn?
am thinking of trying these cones inspired by you but i must do secretly cause the family is christian
magnus
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Hi,
sometimes i also buy from shop but not sure whether joss paper shop got sell smoke offering incense or not. just make sure its for 烟供 and suitable for both 上供 and 下施.
U want to do at their place??
sometimes i also buy from shop but not sure whether joss paper shop got sell smoke offering incense or not. just make sure its for 烟供 and suitable for both 上供 and 下施.
U want to do at their place??
Last edited:
Renzokukenz
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got one shop underneath my void deck so I was thinking I can do it if the shop got sell
this is very technical >.>
what if the shop anyhow tell me??
how to tell sia
magnus
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Look out for keywords like 烟供，食子 or 甘露 on the packaging. Important is can use for both 上供 and 下施。
AUTUMN&WINTER
High Supremacy Member
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Most of the neigbourhood incense shops don't sell 烟供香。 They will tell you all the joss sticks are the same which we know that is not true. I am lazy to explain to them. Above is my experience.
viethai
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do a search on 烟供 in shopee..some local sellers are selling these pdts but prepare to pay premium price
https://shopee.sg/Incense-smoke-offering-%E7%83%9F%E4%BE%9B%E6%96%BD%E9%A3%9F-i.25265397.5955345004
TerryPower
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my 1st post in part 6 
does anyone knows the price range for putting 骨灰 at 佛光山 and 福海禅寺?
does anyone knows the price range for putting 骨灰 at 佛光山 and 福海禅寺?
Last edited:
AUTUMN&WINTER
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my 1st post in part 6
does anyone knows the price range for putting 骨灰 at 佛光山 and 福海禅寺?
Welcome you! No idea. Can call up and ask. I know the price at 十方佛林 is quite ok.
waterbright
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Thig 6:6 Mahāpajāpatī Gotamī — The Buddha’s stepmother pays homage to him.
Awakened! Hero! Homage to you,
highest of all beings—
you who’ve released me
and many other people
from suffering!
I’ve comprehended all stress,
dried up craving, the cause,
developed the eightfold path, (1)
and touched cessation.
Before I was mother, son,
father, brother,
grandmother.
Not knowing things as they were,
I wandered on
without respite.
But now that I’ve seen the Blessed One,
this is my last body-heap.
Birth & wandering-on
are totally ended.
There is now
no further becoming.
I see the disciples gathered,
their persistence aroused,
resolute, constant
in strong exertion:
This is the worship of the Buddhas. (2)
Truly for the benefit of the many
did Māyā (3) give birth to Gotama,
thrusting away the mass of pain
of those mired in illness & death.
Notes
1. Reading bhavit’aṭṭhaṅgiko maggo with the Thai edition.
2. See DN 16 on the topic of how homage is best shown to the Buddha.
3. Mahāpajāpatī’s sister, the Buddha’s mother.
See also: AN 8:51; AN 8:53
----------------------------------
Thig 6:7 Guttā — A nun recalls the Buddha’s admonishment.
[The Buddha admonished me:]
Guttā, devote yourself to the goal
for which you went forth,
having discarded [hope]
for a dear son of your own. (1)
Don’t fall under the sway
of the mind.
Hoodwinked by mind,
beings in love with Māra’s realm,
roam
through the many-birth wandering-on,
unknowing.
Abandoning these lower fetters, nun—
sensual desire, ill will,
self-identity views,
grasping at habits & practices,
and uncertainty as the fifth—
you won’t come
to this again.
Forsaking passion, conceit,
ignorance, & restlessness
—cutting through [all] the fetters—
you will make an end
of suffering & stress.
Discarding birth & wandering-on,
comprehending further becoming,
free from hunger
in the right-here-&-now
you will go about
totally calmed.
Note
1. Reading hitvā puttaṁ visuṁ piyaṁ with the Burmese edition.
----------------------------------
Thig 6:8 Vijayā
Four times, five, I ran amok from my dwelling,
having gained no peace of awareness,
my thoughts out of control.
So, approaching a nun,
I cross-questioned her attentively.
She taught me the Dhamma:
aggregates, sense media, properties,
four noble truths,
five faculties,
seven factors for awakening,
the eightfold path
for attaining the highest goal.
Hearing her words,
I did her bidding.
In the first watch of the night,
I remembered past lives.
In the second watch of the night,
I purified the divine eye.
In the third watch of the night,
I burst the mass of darkness.
Then I stayed, suffusing (1) my body
with rapture & pleasure.
On the seventh day, I stretched out my legs,
having burst the mass
of darkness.
Note
1. Reading pharitvā with the Thai edition.
Awakened! Hero! Homage to you,
highest of all beings—
you who’ve released me
and many other people
from suffering!
I’ve comprehended all stress,
dried up craving, the cause,
developed the eightfold path, (1)
and touched cessation.
Before I was mother, son,
father, brother,
grandmother.
Not knowing things as they were,
I wandered on
without respite.
But now that I’ve seen the Blessed One,
this is my last body-heap.
Birth & wandering-on
are totally ended.
There is now
no further becoming.
I see the disciples gathered,
their persistence aroused,
resolute, constant
in strong exertion:
This is the worship of the Buddhas. (2)
Truly for the benefit of the many
did Māyā (3) give birth to Gotama,
thrusting away the mass of pain
of those mired in illness & death.
Notes
1. Reading bhavit’aṭṭhaṅgiko maggo with the Thai edition.
2. See DN 16 on the topic of how homage is best shown to the Buddha.
3. Mahāpajāpatī’s sister, the Buddha’s mother.
See also: AN 8:51; AN 8:53
----------------------------------
Thig 6:7 Guttā — A nun recalls the Buddha’s admonishment.
[The Buddha admonished me:]
Guttā, devote yourself to the goal
for which you went forth,
having discarded [hope]
for a dear son of your own. (1)
Don’t fall under the sway
of the mind.
Hoodwinked by mind,
beings in love with Māra’s realm,
roam
through the many-birth wandering-on,
unknowing.
Abandoning these lower fetters, nun—
sensual desire, ill will,
self-identity views,
grasping at habits & practices,
and uncertainty as the fifth—
you won’t come
to this again.
Forsaking passion, conceit,
ignorance, & restlessness
—cutting through [all] the fetters—
you will make an end
of suffering & stress.
Discarding birth & wandering-on,
comprehending further becoming,
free from hunger
in the right-here-&-now
you will go about
totally calmed.
Note
1. Reading hitvā puttaṁ visuṁ piyaṁ with the Burmese edition.
----------------------------------
Thig 6:8 Vijayā
Four times, five, I ran amok from my dwelling,
having gained no peace of awareness,
my thoughts out of control.
So, approaching a nun,
I cross-questioned her attentively.
She taught me the Dhamma:
aggregates, sense media, properties,
four noble truths,
five faculties,
seven factors for awakening,
the eightfold path
for attaining the highest goal.
Hearing her words,
I did her bidding.
In the first watch of the night,
I remembered past lives.
In the second watch of the night,
I purified the divine eye.
In the third watch of the night,
I burst the mass of darkness.
Then I stayed, suffusing (1) my body
with rapture & pleasure.
On the seventh day, I stretched out my legs,
having burst the mass
of darkness.
Note
1. Reading pharitvā with the Thai edition.
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