Sunday, May 24, 2009

Three Types of Bodhisattvas




Buddhism Is generally divided into two main groups Theravada and Mahayana (a less flattering way to say it is Hinayana or ‘Small Vehicle” or Srvakayana – monastic Ideal, in which the goal is the level of Arhat; and Mahayana or ‘Great Vehicle’) (Mahayana can also be divided into two groups. Sutrayana and Vajrayana).

The defining modality of practice in Mahayana Buddhism is the Bodhisattva Ideal. Bodhisattva literally means ‘Enlightening Being’. Generally speaking, a Bodhisattva is one who staves off final enlightenment in order to remain within Samsara (Deluded Existence), helping all Sentient Beings within the Six Realms of Existence achieve Liberation. It also implies that there is a broader place for all people, not just the Monastic Community, as implied by the Lesser Vehicle, to achieve the final goal.

Now, the definition of what or who a Bodhisattva is, can be a complicated process to explain. Yet, there is a generalized way of dividing up this category of Practitioners. This method of explanation is divided into three groups:

1. Bodhisattvas of the Vow. That is, those of us that have undertaken the Vow to reach enlightenment for the sake of all sentient beings. Most of us fall under this category.

2. Bodhisattvas who have achieved one of the Ten Bhumis
[See explanation of the Ten Levels].

3. Bodhisattvas as Emanations of Buddhas.

As stated, most of us followers of the Great Vehicle fall under the fist category. We have attended a ceremony, administered and witnessed by a Monk or Lama, acknowledging our motivation to cultivate the Path. We have taken the Vow, but have most likely not yet achieved any permanent state of Awakening. We are working on ourselves, following the Paramitas, the Eight Fold Path, Meditation practices, etc.

The next level is a Bodhisattva who has achieved attainments equal to one or above of the Ten Bhumis.

The word Bhumi means Stage or Ground. The Ten Bhumis are as follows:
(Skt. daśabhūmi; Tib. sa chu) *

1. Pramudita - Perfect Joy/Very Happy Station (Tib. rabtu gawa - rab tu dga’ ba)

2. Vimala - Immaculate/Stainless/Renounce the Defilement Stage
(Tib. drima mepa - dri ma med pa)

3. Prabhakari - Luminous/Illuminating/Shines Light Stage
(Tib. ö jepa - ‘od byed pa)

4. Arcismati - Radiant/Burning Wisdom/Glowing or Burning Wisdom Stage
(Tib. ö tro chen - ‘od ‘phro can)

5. Sudurjaya - Hard to Keep/Hard to Conquer/Very Difficult to be Victorious by Others
(Tib. shintu jankawa - shin tu sbyang dka’ ba)

6. Abhimukhi - Clearly Manifest/Appearance Stage
(Tib. ngöntu gyurpa - mngon du gyur ba)

7. Duramgama - Far Progressed/Far from the World Journey Stage
(Tib. ringtu songwa - ring du song ba)

8. Acala - Immovable/No Moving Stage
(Tib. miyowa - mi g.yo ba)

9. Sadhumati - Perfect Intellect/Very Good Wisdom Stage (
Tib. legpe lodrö - legs pa’i blo gros)

10. Dharmamegha - Cloud of Dharma/Dharma Cloud
(Tib. chökyi trin - chos kyi sprin)

The Eleventh Bhumi, Universal Radiance, is Buddhahood according to the Sutra system.

So when we talk about the Bodhisattva, or the Path of Mahayana, we should understand the systematic practice each Being undertakes, and the stages through which one achieves the goal.

The primary canonical source for the Bodhisattva Stages is:

Daśabhūmika-sūtra -十地經 (Sutra of the Ten Bhumis) which is the 26th Chapter of the Avatamsaka Sutra. Vasubahandu wrote an important commentary to this sutra entitled: Dashabhumivyakhyana (extant only in Chinese).

There is also a valuable description of the Ten Bhumis and other indispensable teachings concerning the Bodhisattva Path in Gampopa's Jewel Ornament of Liberation.

There are in fact quite a few useful books available for someone practicing as a Bodhisattva. One such title that is very concise, contains not only the basic Vows, but also contains a translation of The Three Heaps Sutra, called The Bodhisattva Confession of Moral Downfalls, in which we undertake to purify our broken vows related to the Bodhisattva Path:

Taking The Bodhisattva Precepts
By Bokar Rinpoche


Another wonderful offering:

The Bodhisattva Vow
By Geshe Sonam Rinchen


There are countless other books that guide along the Stages to Awakening engaging in the Practice of the Bodhisattva.

More later on Bodhisattvas as Emanations of Buddhas


In Mahayana Buddhism, a Bodhisattva has the compassionate determination to aid all beings on their quest for the highest state of development, full enlightenment of a Buddha. This type of motivation is known as Bodhicitta.


Remaining in this world of uncontrolled rebirth (Wheel of Life), this individual has taken the bodhisattva vows not to pass into Parinirvana. Also known in Sanskrit as Paranirvana and in Pali as Paranibbana or (most often) Parinibbana. Paranirvana is the final Nirvana, traditionally understood to be within reach only upon the death of someone who attained the state of Nirvana.



According to the Mahayana tradition of Buddhism, on his/her way to becoming a Buddha, the bodhisattva proceeds through ten (sometimes fourteen) grounds or bhumi.


Before a bodhisattva arrives at the first ground, he or she first must travel the first two of the five paths (marked also with the syllables from the Heart Sutra that represents each path):

the path of accumulation (gate)

the path of preparation (gate).


The ten grounds of the bodhisattva then can be grouped into the next three paths

Bhumi 1 the path of insight (paragate)

Bhumi 2-7 the path of meditation (parasamgate)

Bhumi 8-10 the path of no more learning (Bodhi Svaha)

[QUOTE SOURCE]

The Perfection Of Giving




One of the Great Attributes or Accomplishments of the Bodhisattvayana is Perfect Generosity, also known as Dana Paramita. Like all of the Paramitas, it signifies the end result of Practice, as well as the means or method of Practice. In other words, we perfect Generosity or Conduct or Concentration by practicing those very attributes. So, one could say that when the Bodhisattva gives rise to the Bodhi Mind and undertakes the Path of Awakening with the altruistic motivation to deliver all sentient beings, one has already Perfected the methods, even as one undertakes them.


One of the ways generosity helps us develop our character, is that it reduces selfishness or greed. As Greed is one of the Root “poisons” in Buddhism, This is a vital practice for Awakening.


Generosity can be generally understood as simply the willingness to give, but in Buddhism, there are specific ways in which giving can be expatiated.


One such way is considering generosity in the Threefold way of Body, Speech, and Mind. Further consideration divides generosity into Three divisions of Wealth, Fearlessness, and Dharma. So in other words, we could, as an example, give of the body (physical) of actual goods or food , shelter or money, and physical labor, (Wealth). We could extend Generosity through speech, as in good words, encouragement, or comfort. And finally, we show Generosity of the Mind by generating the altruistic Intention of Bodhi, offering the Dharma through Right View, Self-Cultivation, and actual Instruction of the True Way to all Sentient Beings.


In the Tibetan Tradition, generosity is divided into four categories:


1. Artha - Giving of resources ( food, clothing, shelter, money, energy, time, sharing one's relationships and acquaintances)

2. Maitri - Giving of loving kindness

3. Pala - Giving of protection, encouragement, enthusiasm

4. Dharma - Giving of wisdom and compassion teachings and practices


From this simple survey, one can see that the Perfection of Generosity goes well beyond a mere act of sharing a bite of food, or the willingness to loan ones car to a friend. We must consider Generosity in a very deep and subtle way.


When perfected, we have mastered our own actions, and brought down the wall of dualistic thinking, seeing all beings as oneself.




There is giving of both "inner and outer wealth. Outer wealth includes one's country, wife, and children. The Sutras abound with stories of people giving up their wives and children. A few years ago, a laywoman also resolved to give up her husband, but nobody wanted him! From this you can see that a husband is not that easy to give away. Inner wealth refers to one's own head, brain, eyes, marrow--parts of one's own body." (EDR V 212)


"What is meant by the giving of Dharma. It is to speak the Dharma to benefit living beings, to teach and transform all living beings by explaining the Buddhadharma for them. Of all offerings, the Dharma-offering is supreme. . . ." (DFS II 132)


Good man, amongst all offerings, the Offering of Dharma is most supreme. This is the offering of cultivating according to the teachings, the offering of benefiting living beings, the offering of gathering in living beings, the offering of standing in for living beings who are undergoing suffering, the offering of diligently cultivating good roots, the offering of not renouncing the karma of the Bodhisattva and the offering of never forsaking the Bodhi mind. (UW 59)



"If someone encounters a frightening experience and you comfort them and deliver them from distress and terror, you have made a gift of fearlessness." (EDR V 215)


[QUOTES SOURCE]

[LINK] [LINK]


Friday, May 22, 2009

Learn The Heart Sutra In Chinese



bān ruò xīn jīng
般 若 心 經
táng xuán zhuang fa shī yì
[ 唐] 玄 奘 法 師 譯


guān zì zài pú sà xíng shēn bān ruò bō luó
觀 自 在 菩 薩, 行 深 般 若 波 羅
mì duō shí zhào jiàn wu yùn jiē kōng dù yī qiē
蜜 多 時, 照 見 五 蘊 皆 空, 度 一 切
kuè
苦 厄。
shě lì zi sè bù yì kōng kōng bù yì sè
舍 利 子, 色 不 异 空, 空 不 异 色
sè jí shì kōng kōng jí shì sè shòu xiang
; 色 即 是 空, 空 即 是 色。 受、 想、
xíng shí yì fù rú shì shě lì zi shì zhū fa
行、 識, 亦 复 如 是。 舍 利 子, 是 諸 法
kōng xiāng bù shēng bù miè bù gòu bù jìng
空 相: 不 生、 不 滅; 不 垢、 不 淨;
bù zēng bù jian shì gù kōng zhōng wú sè wú
不 增、 不 減。 是 故 空 中 無 色。 無
shòu xiang xíng shí wú yan ěr bí shé
受、 想、 行、 識; 無 眼、 耳、 鼻、 舌
shēn yì wú sè xiāng shēng wèi chù
身、 意; 無 色、 香、 聲、 味、 触、
fa wú yan jiè nai zhì wú yì shí jiè wú wú
法。 無 眼 界, 乃 至 無 意 識 界; 無 無
míng yì wú wú míng jìn nai zhì wú lao si yì
明, 亦 無 無 明 盡; 乃 至 無 老 死, 亦
wú lao si jìn wú ku jí miè dào wú zhì yì
無 老 死 盡。 無 苦、 集、 滅、 道。 無 智 亦
wú de yi wú suo de gù pú tí sà chuí yī
無 得, 以 無 所 得 故。 菩 提 薩 捶, 依
bān ruò bō luó mì duō gù xīn wú guà ài wú
般 若 波 羅 蜜 多 故。 心 無 挂 礙, 無
guà ài gù wú you kong bù yuan lí diān dao mèng
挂 礙 故。 無 有 恐 怖, 遠 离 顛 倒 夢
xiang jiù jìng niè pán sān shì zhū fó yī bān
想、 究 竟 涅 磐。 三 世 諸 佛, 依 般
ruò bō luó mì duō gù de ā nòu duō luó sān
若 波 羅 蜜 多 故。 得 阿 耨 多 羅 三
miao sān pú tí
藐 三 菩 提。   
gù zhī bān ruò bō luó mì duō shì dà shén
故 知 般 若 波 羅 蜜 多, 是 大 神
zhòu shì dà míng zhòu shì wú shàng zhòu shì
咒, 是 大 明 咒, 是 無 上 咒, 是
wú děng děng zhòu néng chú yī qiē ku zhēn shí
無 等 等 咒。 能 除 一 切 苦, 真 實
bù xū gù shuō bān ruò bō luó mì duō zhòu jí
不 虛。 故 說 般 若 波 羅 蜜 多 咒, 即
shuō zhòu yuē jiē dì jiē dì bō luó jiē dì
說 咒 曰: “ 揭 諦! 揭 諦! 波 羅 揭 諦
bō luó sēng jiē dì pú tí sà pó hē
! 波 羅 僧 揭 諦! 菩 提 薩 婆 訶! ”



When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty.Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. So too are feeling, cognition, formation, and consciousness.Shariputra, all Dharmas are empty of characteristics. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish. Therefore, in emptiness there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field of mind consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana! All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita. Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all suffering; it is genuine and not false. That is why the Mantra of Prajna Paramita was spoken. Recite it like this: Gaté Gaté Paragaté Parasamgaté Bodhi Svaha!End of The Heart of Prajna Paramita Sutra

六波羅蜜 Six Paramitas



'Good man, the Bodhisattva, Mahasattva, takes prajna-paramita as his mother, clever expedients as his father, dana-paramita as his wet-nurse, sila-paramita as his foster mother, the paramita of patience as his adornments, the paramita of vigor as his nourishment, and dhyana- paramita as the one who cleanses him.'
(EDR VIII 132)


The Buddha knows the hearts of living beings, And each of their different natures, According with what they ought to receive, In that way he speaks the Dharma.

For those who are stingy, he lauds giving.

For those who break the prohibitions, he praises the precepts.

For those with much anger, he praises patience.

For the lazy, he lauds vigor.

For those with scattered minds, he praises dhyana-concentration.

For the stupid, he praises wisdom. . . .
(FAS Ch10 )


施波羅蜜 Generosity (Skt. Dana-paramita); selfless and impartial generosity; also translated as Charity

戒波羅蜜 Discipline (Skt. Shila-paramita); observance of the ethical regimen; also translated as Morality

忍波羅蜜 Patience (Skt. Kshanti-paramita); patient endurance of difficulties;; also translated as Forbearance

精進波羅蜜 Energy (Skt. Virya-paramita); zealous energy in perseverance; also translated as Effort

禪波羅蜜 Meditation (Skt. Dhyana-paramita); mindful absorption in meditation

般若波羅蜜 Wisdom (Skt. Prajna-paramita); wisdom of transcendent insight, to understand the inner principle of all things

Often, four more Paramitas are added:

十波羅蜜 - Ten Paramitas

方便波羅蜜 Skillful Means (Skt. Upaya-paramita); also translated as Expedient Means

願波羅蜜 Vows (Skt. Pranidhana-paramita) To make and uphold vows especially the Four Great Vows -- including the vow to realize full enlightenment - Bodhicitta

力波羅蜜 Manifestation of The 10 powers (Skt. Bala-paramita) To perfect the Ten Powers

智波羅蜜 True understanding of all dharmas (Skt. Jnana-paramita) to realize omniscience (the simultaneous ultimate perfection of non-dual compassion and wisdom

[SOURCE]

Thursday, May 21, 2009

Triskandhadharmasutra - Sutra of the Three Heaps



Confession Sutra of the Three Heaps


In the space before you visualize a precious throne, lotus and moon seat, held aloft by lions. Upon this sits the fully enlightened one, Sakyamuni Buddha. He is the king of the Sakyas, golden in color, with his right hand in the earth-touching gesture, and left hand in the posture of meditation. He is surrounded by seven white Buddhas whose hands are in the gesture of perfect meditation. In the east are seven blue Buddhas, whose right hands are in the earth-touching gesture and whose left hands are in the posture of meditation. In the south are seven yellow Buddhas, whose right hands are bestowing excellence while their left hands are in the posture of meditation. In the west are seven red Buddhas, whose hands are in the meditation posture. In the north are seven green Buddhas whose right hands are granting refuge, and whose left hands are in the posture of meditation. They are all adorned with the major and minor marks of a fully enlightened being. They wear the three Dharma robes and sit in the diamond posture. They are surrounded by inconceivable assemblies of Buddhas and Bodhisattvas which fill the sky like huge banks of clouds.


This visualization represent the 'power of shrine'. Visualize yourself and all sentient beings gathered before this assembly. Generate a strong sense of remorse for your past misdeeds. This is the 'power of remorse'. Resolve to never repeat your misdeeds in the future, even at the cost of your own life. This is the 'power of pledge.' Be convinced that if you follow this practice, all of your misdeeds will be purified. This is the 'power of restoration'. Applying the four powers in this way, visualize your body multiplied as many times as the grains of sand in the River Ganges, and perform prostrations as you repeat the 'Confession Sutra.'



Refuge

I and all sentient beings always take refuge in the Guru, take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha.


Homage

Prostrations to the blessed one, the Tathagata, the Arhat, the perfectly enlightened one - Sakyamuni Buddha!

Prostrations to the Vajra Essence of Perfect Destruction!

Prostrations to the Precious Emanating Light!

Prostrations to the King of Powerful Nagas!

Prostrations to the Chief of Spiritual Heroes!

Prostrations to the Joyous Hero!

Prostrations to the Precious Fire!

Prostrations to the Precious Moonlight!

Prostrations to the Meaningful Sight!

Prostrations to the Precious Moon!

Prostrations to the Immaculate One!

Prostrations to the Bestower of Bravery!

Prostrations to the Pure One!

Prostrations to the Bestower of Purity!

Prostrations to the Water Deity!

Prostrations to the Divine Master of the Water Deity!

Prostrations to the Glorious Good!

Prostrations to the Glorious Sandalwood!

Prostrations to the One of Boundless Splendour!

Prostrations to the One of Glorious Light!

Prostrations to the Glorious One without Sorrow!

Prostrations to the Son of Non-Clinging One!

Prostrations to the Glorious Flower!

Prostrations to the Tathagata, the Omniscient One of the Playful Light of Purity!

Prostrations to the Tathagata, the Omniscient One of the Playful Light of Lotus!

Prostrations to the Glorious Wealth!

Prostrations to the Glorious Mindfulness!

Prostrations to the One with Glorious Name of Universal Fame!

Prostrations to the King of the Victory Banner of the Pinnacle of Power!

Prostrations to the Completely Glorious Subduer!

Prostrations to the Totally Victorious One in Battles!

Prostrations to the Glorious Departed Subduer!

Prostrations to the Glorious One who establishes Total Brilliance!

Prostrations to the Precious Lotus Subduer!

Prostrations to the Tathagata, the Arhat, the perfectly and fully enlightened buddha, the king of mountains, dwelling in the jeweled lotus!


You and however many other such Tathagatas, Arhats, perfectly and fully enlightened Buddhas and blessed ones abiding in the ten directions of this world, all of you blessed Buddhas who are living and abiding here please pay heed to me.

Confession

Before you I confess:

The negative deeds I have committed in this life and in all my lives without beginning or end throughout the cycle of samsara;

The negative deeds I have urged others to commit, and those I have rejoiced in;

Stealing wealth from charity, stealing wealth from the Sangha and the wealth of the Sangha in the ten directions, urging others to steal and rejoicing in their robbery;

The five heinous deeds I have committed and have urged others to commit and those I have rejoiced in;

Following the path of committing the ten non-virtuous deeds, urging others to follow it and rejoicing in their following of it;

Whatever deeds I have committed due to karmic obscurations that cause the birth of myself or other sentient beings in hell, hungry ghost or animal realms, or in border lands or barbarous countries, or as a long-life god, or as one with impaired senses or perverted views;

Or whatever negative karma or obscurations displease the Buddhas or hinder their arrival.

All of these I confess before the blessed Buddhas who, with their eyes of transcendental awareness, are unbiased in knowledge and sight, and are worthy to witness and verify. In their presence I confess all without hiding or concealing any, and henceforth promise to refrain from all of them.

Dedication

All of you blessed Buddhas, please pay attention to me!

While wandering throughout the cycle of samsara, whatever source of virtue I have gathered in this life and in all my lives without beginning or end by practicing generosity, such as by giving at least a mouthful of food to one born in the animal realm;

Whatever source of virtue there is in my preserving moral conduct;

Whatever source of virtue there is in my performance of pure conduct;

Whatever source of virtue there is in my bringing sentient beings to complete spiritual maturation;

Whatever source of virtue there is in the unsurpassable transcendental awareness,

I collect all such virtues and assemble and bind them into a single whole. This I dedicate to the supreme and the highest, to what is higher the highest, to what is more supreme than the supreme. I thereby totally dedicate it to the supreme and perfect enlightenment.

Just as the blessed Buddhas of the past have dedicated completely, just as the blessed buddhas of the future will dedicate completely, and just as the blessed Buddhas living now dedicate completely, I too dedicate completely.

I confess each and every one of my sins. I rejoice in all the virtues. I beseech and supplicate all the buddhas. May I attain the excellent, supreme and unsurpassed transcending awareness.

In all supreme and victorious beings,

In the Buddhas of past, present and future,

Who's great attributes extend like an ocean

With hands folded at my heart I take refuge.

(Recite the above sutra three times or as many times as you are able to)


English Translator Unknown

Source: Sakya Losal Choe Dzong


Nagarjuna wrote a commentary to this sutra entitled The Bodhisattva’s Confession of Ethical Downfalls (Skt: Bodhipattidesanavrtti), which is the name we often use in English to refer to the practice. - Pema Chodron Commentary


Meditation On Buddha Shakyamuni


Prepare for this meditation by doing a few minutes of breathing meditation (focus your attention on your breath) to calm your mind. Then bring your attention to the suffering that all sentient beings undergo: the sufferings of heat and cold, hunger and thirst. Just as you experience many sufferings, remember that all mother sentient beings experience suffering at least equal to--if not greater than--your own. Determine to undertake this practice in order to awaken your own buddha-nature, quickly attain enlightenment and lead all other sentient beings to that same state of permanent, lasting happiness.

Visualization

The visualization of Lord Buddha is composed entirely of light, not mundane materials. In the space before you, at the level of your forehead, imagine a jewel-encrusted, golden throne. Each corner is supported by two snow lions with white bodies and turquoise manes and tails; these are the embodiment of bodhisattvas. On the flat surface of the throne is a fully opened lotus; this is symbolic of the awakened mind, arising from the mire of samsara. On the petals of the lotus are the flat disks of the sun and moon which serve as cushions for the Buddha, representing the Buddha's realizations of emptiness and bodhicitta. On the moon disk sits Buddha Shakyamuni.

Buddha's body is made of golden light. He is seated in the "full vajra" or lotus posture. He is dressed in the robes of a monk which do not actually touch his body, but are separated from it by about an inch. His face is very serene and beautiful; each hair on his head is individually curled to the right, not mingling with or touching others; his ear lobes are long; and his eyes are slightly opened.

His left hand rests in his lap in the meditation pose, holding a begging bowl, filled with nectar. The palm of his right hand rests on his right knee and his fingers touch the moon disk upon which he sits; this symbolizes his great control over anger, attachment and ignorance.

Taking Refuge

From your heart, recite the refuge prayer and visualize that streams of golden-white light radiate from the Buddha's body in all directions, blessing you and all sentient beings.

You may also visualize texts of Dharma teachings on thrones near the Buddha which emanate with the sounds of the teachings contained in them. Imagine teachers you have read or heard seated on similar thrones around the Buddha.

Imagine also that you are surrounded in space by all sentient beings in human form; your father and male friends and relatives are seated on your right; your mother and female friends and relatives are seated on your left; those you don't know and call "strangers" reach out to the vastness of space; those you call "enemies" are seated between you and the Merit Field of the Buddha, Dharma and Sangha, symbolic of anger in our mindstreams that separates us from feeling loving-kindness toward all beings and hinders our advancement to full buddhahood.

Imagine that you lead all these sentient beings in reciting the refuge prayer three times:

I take refuge until I am enlightened
In the Buddhas, the Dharma and the Sangha.
Through the positive potential I create by practicing generosityand the other far-reaching attitudes,
May I attain buddhahood for the benefit of all sentient beings.

Requests and Inspiration

From your heart, generate the request to the Buddha that he grant you inspiration to follow the path to full enlightenment; make this request on behalf of all living beings who are trapped in samsara.

Rays of light stream from the figure of the Buddha before you. This light enters your body and quickly removes all negativities, obscurations and hindrances, freeing you to progress quickly on the path. Imagine that this light flows not only to you, but to all living beings situated in space around you. Imagine that they all receive such inspiration and blessings as you recite the name mantra of Shakyamuni Buddha as many times as possible.

tayata om muni muni maha munaye soha

The Blessing of Body, Speech and Mind

Imagine that rays of light stream from the crown of Buddha's head to your crown; this light purifies the negatities of your body and removes the hindrances to attaining the enlightened body of a Buddha.

tayata om muni muni maha munaye soha

Rays of light then stream from the Buddha's throat to yours, pufifying the speech that communicates clearly to all sentient beings, regardless of their level or capacity.

tayata om muni muni maha munaye soha

Finally, rays of light emanate from the Buddha's heart and enter your own heart center. This light purifies the negativities of your mind and remove hindrances to the awakened, omniscient mind

tayata om muni muni maha munaye soha

Imagine that these light rays flow to all sentient beings, helping them to quickly reach a state of supreme awareness.

Maintain this visualization for as long as you can, reciting the mantra quietly to yourself or aloud and imagine that the light continues to stream from the Buddha to you and all sentient beings. Imagine that nectar accompanies the light and nourishes you completely, such is the nature of the Dharma.

Absorption

Imagine that the teachers and their thrones dissolve into light and are absorbed into the Buddha's body. Next, imagine that the texts and their thrones dissolve similarly and absorb into the Buddha. Imagine now that the throne is absorbed into the lotus, the lotus into the sun, the sun into the moon and the moon into the body of the Buddha. Buddha now comes to the crown of your head, facing the same direction as you, dissolves into brilliant, white light and dissolves into your body through the crown of your head, filling your body once again with this brilliant light.

Feel great bliss and joy as your body, speech and mind are completely transformed. Hold this feeling for as long as you can, experiencing the removal of all hindrances and obstructions to omniscience.

From this state, imagine in the space where you are sitting, arising from emptiness are the snow lions, the throne, lotus, sun and moon disks and yourself seated upon them in the same aspect as you visualized the Buddha before. Visualize and really feel that you have attained the state of omniscience; feel the enlightened compassion and wisdom of buddhahood.

At your heart appear sun and moon disks. At the center of the moon disk, standing upright, is the syllable MUM. Surrounding this are the syllables of Shakyamuni Buddha's name mantra:

tayata om muni muni maha munaye soha

Streams of light flow from the MUM and mantra at your heart center to all sentient beings, completely removing their hindrances, obstructions, wrong views, delusions and traces of ignorance and thereby transforming them into the form of the Buddha as well. Meditate in this way for as long as possible, reciting the mantra quietly to yourself.

This portion of the meditation is called "bringing the result into the path." It is a very powerful method for transforming our normal view of and how we behave in the world. The result of our practiceis to attain full enlightenment; this activity of bringing the result of buddhahood to our present state is a powerful, transformative tool. You should not imagine that your body, speech or mind are the same; they have arisen from emptiness and manifested in the form of a buddha. This activity enables you to transform yourself and surroundings into vehicles that lead to full, perfect enlightenment.

Dedication

When you have completed this meditation, dedicate the positive potential of this practice to the benefit of all living beings, that they may be liberated from the hardships of cyclic existence and placed in a state of perfect peace and happiness. Remind yourself that your initial motivation for doing this meditation is to actually attain such a state as the means to be able to lead all other sentient beings to full enlightenment.

In your daily routine, bring to mind the feeling and attitude that you felt when you were just imagining the state of buddhahood. When your activities become particularly stressful, remember that such a state comes about by grasping after your "I" or some sort of non-existent self, by putting the interests of this "self" before all other mother sentient beings. Simply remembering a peaceful, blissful state--filled with love and compassion--is often enough to relieve a stressful situation; such times can be transformed into happiness by such a rememberance.


At other times, when you want to eradicate all traces of a disturbing attitude, simply reciting the Buddha's mantra om muni muni maha munaye soha is often enough inspiration to transform that state into one of peace and happiness. Reminding yourself that you are a "Child of the Buddha" and wishing to attain happiness for yourself and others helps to gradually remove such states of mind completely. When you do so, remember to dedicate the merit or positive potential to all beings, that they might do the same.

From the FPMT Osel Shen Phen Ling Web Page

The Parable Of The Burning House



Let us suppose the following case, Sariputra....There was a certain housekeeper, old, aged, decrepit, very advanced in years, rich, wealthy, opulent; he had a great house, high, spacious, built a long time ago and old, inhabited by some two, three, four, or five hundred living beings. The house had but one door, and a thatch; its terraces were tottering, the bases of its pillars rot- ten, the coverings and plaster of the walls loose. On a sudden the whole house was from every side put in conflagration by a mass of fire. Let us suppose that the man had many little boys, say five, or ten, or wven twenty, and that he himself had come out of the house.

Now, Sariputra, that man, on seeing the house from every side wrapt in a blaze by a great mass of fire, got afraid, and...calls to the boys: "Come, my children; the house is burning with a mass of fire; come, lest you be burnt in the mass fire, and come to grief and disaster," But the ignorant boys do not heed the words of him who is their well-wisher; they are not afraid nor know the purport of the word "burning"; they run hither and thither, walk about, and repeatedly look at their father; all, because they are so ignorant.

..The man has a clear perception of their inclinations. Now these boys happen to have many and manifold toys to play with, pretty, nice, pleasant, dear, amusing, and precious. The man, knowing the disposition of the boys, says to them: "My children, your toys, which you are so loath to miss, which are so various and multifarious, [such as] bullock-carts, goat-carts, deer-carts, which are so pretty, nice, dear, and precious to you, have all been put by me outside the house-door for you to play with. Come, run our, leave the house; to each of you I shall give what he wants.

Come soon, come out for the sake of these toys." And the boys, on hearing the names mentioned of such playthings as they like and desire, quickly rush out from the burning house, with eager effort and great alacrity, one having no time to wait for the other, and pushing each other on the cry of "Who shall arrive first, the very first?'

The man, seeing that his children have safely lnd happily escaped, goes and sits down in the open air on the square of the village, his heart is filled with joy and delight. The boys go up to the place where their father is sitting, and say: 'Father, give us those toys to play with, those bullock-carts, and deer-carts." Then, Sariputra, the man gives to his sons, who run swift as the wind, bullock-carts only, made of seven precious substances, provided with benches, hung with a rnultitude of small bells, lofty, adorned with rare and wonderful jewels, embellished with jewel wreaths, decorated with garlands of flowers, carpeted with cotton mattresses and woolen coverlets, covered with white cloth and silk, having on both sides easy cushions, yoked with white, very fair and fleet bullocks, led by a multitude of men. To each of his children he gives several bullock-carts of one appearance and one kind, provided with flags, and swift as wind. That man does so, Sariputra because being rich,... he rightly thinks: Why should I give these boys inferior carts, al1 these boys being my own children, dear and precious? I have such great vehicles, and ought to treat all the boys equally and without partiality. As I won many treasures and granaries, I could give such great vehicles to all beings, how much more then to my own children," Meanwhile the boys are mounting the vehicles with feelings of astonishment and wonder. Now, Sariputra, what is thy opinion? Has that man made himself guilty of a falsehood by first holding out to his children the prospect of three vehicles and afterwards going to each of them the greatest vehicles only, the most magnificent vehicle? Sariputra answered: By no means, Lord.

That is not sufficient to qualify the man as a speaker of falsehood, since it only was a skilful device to persuade his children to go out of the burning house and save their lives. Nay, besides recovering their very bodies, O Lord, they have received all those toys. If that man, O Lord, had given no single cart, even then he would not have been a speaker of falsehood, for he had previously been meditating on saving the little boys from a great mas of pain by some able device.

The venerable Sariputra having thus spoken, the Lord said to him: Very well, Sariputra, quite so; it is even as you say. So too, Sariputra, the Tathagata is free from all dangers, wholly exempt from all misfortune, despondency, calamity, pain, grief, the thick enveloping dark mists of ignorance. He, the Tathagata, endowed with Buddha-knowledge, forces, absence of hesitation, uncommon properties, and mighty by magical power, is the father of the world, who has reached the highest perfection in the knowledge of skilful means, who is most merciful, long-suffering, benevolent, compassionate. He appears in this triple world, which is like a house the roof and shelter whereof are decayed, [a house] burning by a mass of misery,.... Once born, he sees how the creatures are burnt, tormented, vexed, distressed by birth, old age, disease, death, grief, wailing, pain, melan- choly, despondency; how for the sake of enjoyment, and prompted by sensual desires, they severally suffer various pains. In consequence both of what in this world they are seeking and what they have acquired, they will in a future state suffer various pains, in hell, in the brute creation, in the realm of Yamaraja (king of the dead); suffer such pains as poverty in the world of gods or men, union with hateful persons or things, and separation from the beloved ones. And while incessantly whirling in that mass of evils they are sporting, playing, diverting themselves; they do not fear, nor dread, nor are they seized with terror; they do not know, nor mind; they are not startled, do not try to escape, but are enjoying themselves in that triple world which is like unto a burning house, and run hither and thither. Though overwhelmed by that mass of evil, they do not conceive the idea that they must beware of it. Under such circumstances, Sariputra, the Tathagata reflects thus: "Verily, I am the father of these beings; I must save them from this mass of evil, and bestow on them the immense, inconceivable bliss of Buddha-knowledge, wherewith they shall sport, play, and divert themselves, wherein they shall find their rest. If, in the conviction of my possessing the power of knowledge and magical faculties. I manifest to these beings the knowledge, forces and absence of hesitation of the Tathagata, without availing myself of some device, these beings will not escape. For they are attached to the pleasures of the five senses, to worldly pleasure." they will not be freed from birth, old age, disease, death, grief, wailing, pain, melancholy, despondency, by which they are burnt, tormented, vexed, distressed. Unless they are forced to leave the triple world which is like a house the shelter and roof whereof is in a blaze, how are they to get acquainted with Buddha-knowledge?"

Now, Sariputra, even as that man with powerful arms, without using the strength of his arms, attracts his children out of the burning house by an able device, and afterwards gives them magnificent, great carts, so Sariputra, the Tathagata possessed of knowledge and freedom from all hesitation, without using them, in order to attract the creatures out of the triple world which is like a burning house with decayed roof and shelter, shows, by his knowledge of able devices, three vehicles, viz. the vehicle of the disciples, the vehicle of the pratyeka-buddhas, the vehicle of the bodhisattvas. By means these three vehicles he attracts the creatures a speaks to them thus: "Do not delight in the triple world, which is like a burning house, these miserable forms, sounds, odors, flavc and contacts. For in delighting in this triple world you are burnt, heated, inflamed with thirst inseparable from the pleasures of the five senses. Fly from this triple world; betake yourselves to the three vehicles.... I give you pledge for it, that I shall give you these three vehicles, make an effort to run out of this triple world. And to attract them I say "These vehicles are grand, praised by the Aryas, and provided with most pleasant things; with such you are sport, play, and divert yourselves in a noble manner. You will feel the great delight of the faculties, powers, constituents of Bodhi, meditations, the eight degrees of emancipation, self-concentration, and the results of self-concentration, a you will become greatly happy and cheerful."


From David J. Lu, Sources of Japanese History, Vol 1, (New York: MgGraw-Hill, 1974), 52-54, repr. in Mark A. Kishlansky, ed., Sources of World History, Volume I, (New York: HarperCollins CollegePublishers, 1995), pp. 152-54

[Kishlansky Introduction] In the eighth century CE, a new form of Buddhism spread from China to Japan. It was known as the Tendai sect and it derived its inspiration from a series of Sanskrit texts that focused on the Lotus Sutra, regarded by the Tendai as the final and most authentic teaching of the Buddha. The Tendai sect was established in Japan by Siacho (767-822) who had made several missions to China and was permitted to remain there in search of Buddhist texts. On his return Siacho was given imperial permission to found a new Buddhist secy on Mt. Hiei based on the teaching of the Lotus Sutra.
The use of parables was one of the favorite methods of Tendai teaching. The Parable of the Burning House, which is a part of the Lotus of the Wonderful Law is designed to show the superiority of the single sutra (that of the Lotus) over traditional Buddhist teaching of the equal power of the three sutras. Tendai Buddhists believed that all humans could be redeemed and reach universal enlightenment.

Wednesday, May 20, 2009

The Essence of Ganapati-Ganesvara Sutra



Sanskrit:Aryaganpatihridaya-sutra
Tibetan:‘Phags pa Tshogs kyi dDag po’I sNiying po
English:Essence of Ganapati-Ganesvara
Tibetan To English Translator Unknown

Homage to all the Buddhas and Bodhisattvas

Thus have I once heard:

The Blessed One was dwelling in Rajagriha together with a great community of 1250 monks and of Boddhisattva-Mahasattvas. At that time the Blessed One spoke to the Venerable Ananda: “O Ananda, the tasks of anyone who comprehends the Essence of Ganapati-Ganesvara will all be accomplished. One’s wishes are fulfilled by comprehending it and every mantra will bring attainment:


“Tadyatha/ Namo stute-maha-ganapataye svaha/ Om kata kata/ Mata mata/ Dara dara/ vidara vidara/ Hana hana/ Grihna grihna/ Dhava dhava/ Bhamja Bhamja/ Stambha stambha/ Jambha jambha/ Moha moha/ Dehi dehi/ Dapaya Dapaya/ Dhana dhanya sidhi me prayaccha samaya-manu-smara maharudra vacaniye svaha/ Om kuru kuru svaha/ Om turu turu/ Om muru muru svaha/ Om bava samti vasu pushtim kuru svaha/ Adguta bindu kshabhita mahavidara/ Sama-gacchati mahabaya/ Mahabala/ Mahavarakra/ Mahahasti/ Maha-dakshini-ya praci-dayami svaha/ Om kuru kuru/ Curu curu/ Muru muru/ Om ga ga ga ga ga ga ga ga/ Om namo nama svaha/”O

Ananda, when any son of noble family, daughter of noble family, monk, nun, lay man or lay woman goes to a place of worship other than where the Three Jewels (are worshipped) or enters the palace retinue of a king and practices the mantras (recited in that place) and begins with this Essence of Ganapati-Ganesvara all one’s tasks will be accomplished. Have no doubts about it. If one is mindful (of this mantra) in fights, arguments, confusions, and wars, they will all be pacified. If you get up early each morning and recite it, you will attain learnedness. Yakshas, rakshasa and dakini will not rob your health but will promise to stay far away.”

After the Blessed One proclaimed these things, the gathering and everyone in it, along with the world with its gods, men, demigods, and gandharvas, rejoiced and praised the Blessed One’s teaching. This completes the Essence of Ganapati-Ganesvara


Kanjur (Pejing#338) Vol NG

Wednesday, May 13, 2009

The Merit of Pure Offerings

You wouldn’t take a bite out of an apple before you put it on the altar, would you? So why smell flowers or incense as well? In terms of sense gratification, it is the same thing.

We must keep our offerings pure by keeping our motivation pure, resisting the temptation to indulge in sense pleasures at the same time.

For instance, if you wish to cover up some bad smell in your space, you light some incense, then think “I will put it on the Buddhist altar at the same time as an offering.” Now you have a tainted motivation. Your original motivation is not offerings, but performing some action to make you feel more comfortable.

We must think in terms of lifetimes of accumulating merit. One way of doing this is making pure offerings. We already live in a reality that is dominated by sense pleasures and gross thought patterns.

If someone says “But I am the Buddha too, so why shouldn’t I enjoy the offerings as well?” By this reasoning, everything you do should accumulate merit. This is obviously not the case, since we have lifetimes of self indulgence that has created our delusional state of mind.

Everything in our life is about the mind, or stems from the mind. Everything.

If we remain mindful, our actions are pure, our motivation is pure, and we resist the urge to follow the habitual pattern of stimulating out senses, and rationalizing along the way that ‘by just smelling the flower before the offering takes nothing away from the flower, and is therefore harmless or benign.’

This is the kind of pure thinking and motivation that creates merit. If we diligently hold the Big Question of Life and Death in the forefront of our mind, we will always diminish our selfishness and see something that is much bigger than our individuality.

Thousands of dollars given with ulterior motives of gaining a good reputation, high social status, sense gratification, or some other worldly benefit garnishes zero merit, and only increases our sense of separateness, reinforcing our obstacles to Awakening.

The smallest offering made selflessly accumulates an immeasurable amount of merit and good karma.

A piece of dirt sincerely offered is priceless.

Samantabhadra Contemplation Sutra


(Taisho Tripitaka 0277)

Translated into Chinese during Song Dynasty by Dharma-mita

Translated into English by B.T.T.S.



Thus I have heard: Once the Buddha was staying at Vaisali, in the multi-storied assembly hall in the Great Forest Monastery. Then he told all the Bhikshus, saying, "After three months, I shall surely enter Parinirvana."

Thereupon the Venerable Ananda rose from his seat, straightened his garment, and with joined palms and folded hands, circumambulated the Buddha three times and bowed to him, then knelt down with palms together. He attentively gazed at the Tathagata without turning away his eyes for a moment.

The Elder Mahakasyapa and the Bodhisattva, Mahasattva, Maitreya also rose from their seats, and with palms together bowed to him and gazed up at his honored countenance.

Then the three great leaders spoke in unison to the Buddha, saying: "World Honored One! After the Nirvana of the Tathagata, how can living beings bring forth the resolve of the Bodhisattva, practice the Expansive Sutras, the Great Vehicle, and ponder the world of Uniform Reality with right thought? How can they keep from losing their resolve for the Supreme Bodhi? How, without cutting off their earthly cares and renouncing their Five Desires, can they also purify their sense organs and destroy their offenses?

How, with the natural pure eyes received at birth from their parents and without leaving the world of the Five Desires, can they see all impediments, just as they are?"


The Buddha said to Ananda: "Listen to me attentively! Listen to me attentively! Consider what I am about to say, and remember it well! In the past on Vulture Peak and in other places, the Tathagata has already thoroughly explained the Way of Uniform Reality.

But now in this place, for all living beings and others in the worlds to come who desire to cultivate the supreme Dharma of the Great Vehicle, and to those who desire to learn the Practices of Universal Worthy and to cultivate the Practices of Universal Worthy, I will now speak this Dharma of contemplation.

For all those who get to see Universal Worthy, as well as for those who do not see him, I will now explain for you in detail how to eliminate numerous offenses.

"Ananda! The Bodhisattva Universal Worthy was born in the Eastern Land of Pure Wonder. I have already described the features of his country in detail in the Dharma Flower Sutra. Now I will briefly explain them again.

"Ananda! If there be Bhikshus, Bhikshunis, Upasakas, Upasikas, Gods, Dragons and the Eight-fold Pantheon, or any living beings who recite Great Vehicle Sutras, if there are those who cultivate the Great Vehicle, aspire to it, delight to see the form and body of the Bodhisattva Universal Worthy, find pleasure in seeing the stupa of the Buddha Abundant Treasures, take joy in seeing Sakyamuni Buddha and the Buddhas who emanate from him, and rejoice to obtain the purity of the six sense organs, then they must learn this contemplation.

The merits of this contemplation will make them free from all hindrances and allow them to see the Buddhas' fine and sublime form. Even though they have not yet entered into samadhi, just because they recite and keep the Great Vehicle they will devote themselves to practicing it, and after having kept their minds continuously on the Great Vehicle for one day, or for three times seven days, they will be able to see Universal Worthy.

Those who have heavy obstacles will see him after seven times seven days; again, those who have heavier obstacles will see him after one rebirth. Again, those who have much heavier obstacles will see him after two rebirths; further, those who have still heavier obstacles will see him after three rebirths. Thus the retribution of their karma differs; it is not equal. Thus I speak the teaching expediently."


"The Bodhisattva Universal Worthy is boundless in the size of his body, boundless in the sound of his voice, and boundless in the form of his image. Desiring to come to this world, he makes use of his sovereign psychic powers and compresses his stature to a smaller size. Because the people in Jambudvipa have the Three Weighty Obstacles, by the power of his wisdom he appears by transformation as mounted on a white elephant. The elephant has six tusks, and seven limbs, (supports its body on the ground?). Under its seven limbs, seven lotus flowers grow.

The elephant is white as snow, the most brilliant of all shades of white, so pure that even crystal and the Himalaya Mountains cannot compare with it. The body of the elephant is four hundred and fifty yojanas in length and four hundred yojanas in height. At the tip of the six tusks rest six bathing pools. In each bathing pool grow fourteen lotus flowers as large as the pools. The flowers bloom majestically, like the king of celestial trees.

On each of these flowers sits a jade maiden whose countenance is red as crimson and whose radiance surpasses that of a goddess. In the hand of that maiden five harps appear by transformation, each of them with five hundred musical instruments as its accompaniment.

Five hundred birds fly up, including ducks, wild geese, and mandarin ducks, in color like precious gems, and settle among flowers and branches.

On the elephant's trunk there is a flower with a stalk the color of a red pearl. Its blossom is golden, its shape is still a bud that has not yet blossomed.
After witnessing this event, if a person further repents of his offenses, and contemplates the Great Vehicle attentively, with entire devotion, and ponders it in his mind without cease, he will be able to see the flower spontaneously bloom, and radiate with a golden color. The blossom of the lotus flower is made of kimsuka gems en laid with wonderful, pure Mani jewels; the stamens are made of diamond.

A transformation Buddha appears, sitting on the petals of the lotus flower with a host of Bodhisattvas sitting on the stamens. From the eyebrows of the transformation Buddha a ray of light appears and enters the elephant's trunk.

This ray, the color of a red lotus flower, emanates from the elephant's trunk and enters its eyes; the ray then shines from the elephant's eyes and enters its ears; it then comes from the elephant's ears, illuminates its head, and changes into a golden platform.

On the elephant's head there are three transformed attendants: one holds a golden wheel, another a jewel, and another a vajra pestle. When the attendant raises the pestle and points it at the elephant, the latter immediately walks (a few steps?).

The elephant does not tread on the ground but hovers in the air, seven feet above the earth, yet the elephant leaves its footprints on the ground. The footprints are altogether perfect, marking the wheel's hub with a thousand spokes. From each hallmark of the wheel's hub grows a great lotus flower, upon which an elephant appears by transformation.

This elephant also has seven legs and walks after the great elephant. Every time the transformed elephant raises and brings down its legs, seven thousand elephants appear, all following the great elephant as its retinue.

On the elephant's trunk, in hue like a red lotus flower, sits a transformed Buddha who emits a ray from his eyebrows.

This ray of light, in similar fashion, enters the elephant's trunk.

The ray emerges from the elephant's trunk and enters its eyes;
the ray then shines from the elephant's eyes and again enters its ears; it then comes from the elephant's ears and reaches its head.

Gradually rising to the elephant's back, the ray is transformed into a golden saddle which is adorned with the Seven Precious Gems.

On the four sides of the saddle are the pillars made of the Seven Precious Gems, which are decorated with precious objects, forming a jeweled pedestal. On this pedestal there is a lotus flower stamen bearing the Seven Precious Gems, and that stamen is also composed of a hundred jewels. The blossom of that lotus flower is made of a great Mani-jewel.

On the top there is a Bodhisattva, called Universal Worthy, who sits cross-legged, whose body, pure as a white jewel, radiates fifty rays of fifty different colours forming a brightness around his head. From the pores of his body he emits rays of light and innumerable transformed Buddhas are at the ends of the rays accompanied by the transformed Bodhisattvas as their retinue.

The elephant walks quietly and slowly and goes before the follower of the Great Vehicle, raining large jewelled lotus flowers. When this elephant opens its mouth, the precious daughters dwelling in the bathing pools on the elephants tusks, play music whose sound is mystic and extols the Way of One Reality in the Great Vehicle.

Having seen this wonder, if a follower rejoices and reveres again, further reads and recites the profound sutra, salutes universally the Buddhas in all directions, makes obeisance to the stupa of the Buddha Abundant Treasures, and Shakyamuni Buddha, salutes Universal Worthy, and all the other great Bodhisattvas, then the follower makes this vow:

Had I received some blessings through my former destiny, I could surely see Universal Worthy. Be pleased, Universal Fortune, to show me your form and body.