Reading the Pure Land Sutras

Preparation

When reading any of the Buddhist Sutras it is best that one's mind be calm and concentrated.  A short period of meditative concentration prior to reading a Sutra will help one to understand and appreciate its meaning.  Reciting the Buddha's name is an excellent practice prior to reading one of the Pure Land Sutras.  One should also try to generate a sense of gratitude prior to reading a Sutra, for the words of a Sutra are a path to Liberation.  One may simply extend the gratitude of one's heart to the Buddhas, Bodhisattvas and sentient beings as well as to the Sutra itself.  A gesture of gratitude such as lighting a stick of incense, making a bow or ringing a bell is also reasonable, and produces a peaceful, mindful atmosphere in which the Sutra may be deeply appreciated.

Reading a Sutra

When engaged in the reading of a Sutra, try to go neither too quickly nor too slowly.  Simply read at a comfortable pace.  If one is unfamiliar with some of the terminology encountered in the Sutras, it is helpful to have some kind of a reference book nearby so that one may find definitions quickly.

There will be times when a particular passage in a Sutra will not be understood by the reader.  If this is the case, try reading that passage again.  If the passage is still not understood, try reading it a third time.  If, after three tries, the meaning of the passage is still unclear, simply continue reading the Sutra.  Since the information in the hard-to-understand passage has been read three times, a karmic seed has been planted which will blossom at a future time.  At that time, one's understanding of the meaning of the particular passage will become clear.  Try not to become frustrated if the meaning of a passage or passages is unclear.  All things become evident eventually if one's intent is sincere.

Ending the Reading

When you have finished reading the Sutra either in whole or in part, simply put it down and allow the meaning of what you have just read to "settle in."  If you wish to silently contemplate what you have just read, that is also reasonable.  Don't try too hard to understand everything you've read, just go over it gently in your mind with a heart of appreciation for the teachings encountered in the Sutra.

After contemplation, one may once again extend one's thanks to the Buddhas, Bodhisattvas, sentient beings and the Sutra itself.

[SOURCE]

The Universal Gate of the Bodhisattva Avalokiteśvara

The Kuan Yin Sutra (Chapter 25 of the Lotus Sutra):

The Universal Gate of the Bodhisattva Avalokiteśvara

Namo Ben Shi Shi Jia Mou Ni Fo
Namo Ben Shi Shi Jia Mou Ni Fo
Namo Ben Shi Shi Jia Mou Ni Fo

Verse for Opening a Sutra

"The unsurpassed, deep, profound, subtle, wonderful Dharma, in a hundred thousand million eons, is difficult to encounter; now that I've come to receive and hold it, within my sight and hearing, I vow to fathom the Thus Come One's true and actual meaning.

At that time, Bodhisattva Infinite Resolve rose from his seat, bared his right shoulder, joined his palms, and facing the Buddha, said, "O World Honored One, how did Gwan Shr Yin Bodhisattva get the name Gwan Shr Yin?"

The Buddha answered Bodhisattva Infinite Resolve, "Good Man, if all the countless hundreds of thousands of millions of living beings tormented by misery and pain hear of Gwan Shr Yin Bodhisattva, and with all their hearts invoke his name, Gwan Shr Yin Bodhisattva will immediately respond to their prayers and set them free.

If those who hold the name of Gwan Shr Yin Bodhisattva should fall into a great fire, the fire will not burn them, because of Gwan Shr Yin Bodhisattva's awesome spiritual power. If they are being tossed about in deep and treacherous waters and call his name, they will quickly reach the shallows.

Hundreds of thousand of myriads of millions of men in search of gold, silver, lapis lazuli, moonstones, and carnelian, coral, amber, pearls, and other precious treasures, may run afoul of violent squalls that blow their ships to the lands of Rakshashas.

But if one man among them calls the name of Gwan Shr Yin Bodhisattva, then the entire group will all be saved from the throes of the Rakshashas. For this reason he is called "The Enlightened One Who Listens to the Sounds of All the World."

Vimalakirti Nirdesa Sutra

Translated by Robert A. F. Thurman 
Copyright 1976, The Pennsylvania State University

1. Purification of the Buddha-Field

Reverence to all Buddhas, Bodhisattvas, Aryasravakas, and Pratyekabuddhas, in the past, the present, and the future.

Thus have I heard at one time. The Lord Buddha was in residence in the garden of Amrapali, in the city of Vaisali, attended by a great gathering. Of bhikshus there were eight thousand, all saints. They were free from impurities and afflictions, and all had attained self-mastery. Their minds were entirely liberated by perfect knowledge. They were calm and dignified, like royal elephants. They had accomplished their work, done what they had to do, cast off their burdens, attained their goals, and totally destroyed the bonds of existence. They all had attained the utmost perfection of every form of mind control.

Of bodhisattvas there were thirty-two thousand, great spiritual heroes who were universally acclaimed. They were dedicated through the penetrating activity of their great superknowledges and were sustained by the grace of the Buddha. Guardians of the city of Dharma, they upheld the true doctrine, and their great teachings resounded like the lion's roar throughout the ten directions.

Without having to be asked, they were the natural spiritual benefactors of all living beings. They maintained unbroken the succession of the Three Jewels, conquering devils and foes and overwhelming all critics.

Their mindfulness, intelligence, realization, meditation, incantation, and eloquence all were perfected. They had attained the intuitive tolerance of the ultimate incomprehensibility of all things. They turned the irreversible wheel of the Dharma. They were stamped with the insignia of signlessness. 

Universal Worthy's Conduct and Vows

Avatamsaka Sutra - Chapter 40

The Chapter on Entering the Inconceivable State of Liberation

of the Conduct and Vows of Universal Worthy

Translated on Imperial command by the T’ang Dynasty Tripitaka Dharma Master Prajna of Kubha.

At that time, Universal Worthy Bodhisattva Mahasattva, having praised the Thus Come One’s merit and virtue, told all the Bodhisattvas and Good Wealth, “Good Men, if all the Buddhas of the ten directions spoke continuously of the Thus Come One’s merit and virtue for kalpas as many as fine motes of dust in ineffably ineffable numbers of Buddhalands, those virtues could not fully be described. Those wishing to perfect the doors of this merit and virtue should cultivate ten vast and great conduct and vows.”

What are the ten? The first is to worship and respect all Buddhas; the second is to praise the Thus Come Ones; the third is to extensively cultivate making offerings; the fourth is to repent of karmic obstacles and reform; the fifth is to follow along with and rejoice in merit and virtue; the sixth is to request the turning of the Dharma Wheel; the seventh is to request that the Buddhas remain in the world; the eighth is to always study with the Buddhas; the ninth is to constantly accord with living beings; the tenth is to universally transfer all merit and virtue.

Good Wealth asked, “Great Sage! What does it mean to worship and respect all Buddhas, up to and including to universally transfer all merit and virtue?”

The First Vow: To Worship and Respect All Buddhas

Universal Worthy Bodhisattva told Good Wealth, “Good Man, to worship and respect all Buddhas is explained like this: All Buddhas, World Honored Ones, are as numerous as fine motes of dust in all Buddhalands in the ten directions and the three periods of time, to the exhaustion of the Dharma Realm and empty space. Because of the power of Universal Worthy Bodhisattva’s conduct and vows, I have a mind of deep faith and understanding of them as if they were before my eyes.

“With my body, mouth, and mind karma completely pure, I constantly worship and respect them.

“In each and every place where there are Buddhas, I manifest bodies as numerous as fine motes of dust in ineffably ineffable numbers of Buddhalands.

“Each and every body everywhere worships and respects Buddhas as many as the fine motes of dust in ineffably ineffable numbers of Buddhalands.

“When the realm of empty space is exhausted, my worship and respect will be exhausted. But because the realm of empty space is inexhaustible, my worship and respect will never end. In the same way, when the realms of living beings, the karma of living beings, and the afflictions of living beings are exhausted, my worship and respect will be exhausted. But the realms of living beings, the karma of living beings, and the afflictions of living beings are inexhaustible. Therefore, my worship and respect are inexhaustible. They continue in thought after thought without cease. My body, mouth, and mind never tire of doing these deeds.

Infinite Life Sutra

Wherever the Buddha's teachings flourish,
either in cities of countrysides,
people will gain inconceivable benefits.
The land and people will be enveloped in peace.
The sun and moon will shine clear and bright.
Wind and rain will appear accordingly
and there will be no disasters.
Nations will be prosperous
and there will be no need for soldiers or weapons.
People will abide by morality and accord with laws.
They will be courteous and humble,
and everyone will be content without injustices.
There will be no thefts or violence.
The strong will not dominate the weak
and everyone will get their fair share.

Amitabha Sutra

Translated from the Chinese Version of Kumarajiva by Nishu Utsuki
The Educational Department of the West Hongwanji
Kyoto, Japan: 1924
Public Domain.

1. Thus have I heard: Once the Buddha was dwelling in the Anathapindada Garden of Jetavana in the country of Shravasti together with a large company of Bhikshus of twelve hundred and fifty members. They were all great Arhats, well known among people, (to wit): Shariputra the elder, Mahamaudgalyayana, Mahakashyapa, Mahakatyayana, Mahakaushthila, Revata, Shuddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakapphina, Vakkula, Aniruddha, etc., all great Shravakas [lit. disciples]; and with many Bodhisattva-Mahasattvas, (such as), Manjushri, Prince of the Lord of Truth, Bodhisattva Ajita, Bodhisattva Gandhahastin, Bodhisattva Nityodyukta, etc., all great Bodhisattvas; and also with a large company of innumerable devas, (such as) Shakrodevanam-Indra, etc.

2. Then the Buddha addressed Shariputra, the elder, and said, 'Beyond a hundred thousand kotis of Buddha-lands westwards from here, there is a world named Sukhavati. In that world there is a Buddha, Amita(-ayus) by name, now dwelling and preaching the law. Shariputra, why is that country named Sukhavati? The living beings in that country have no pains, but receive pleasures only. Therefore, it is called Sukhavati.

3. 'Again, Shariputra, in the land Sukhavati (there are) seven rows of balustrades, seven rows of fine nets, and seven rows of arrayed trees; they are all of four gems and surround and enclose (the land). For this reason the land is called Sukhavati.

4, 'Again, Shariputra, in the land Sukhavati there are lakes of the seven gems, in which is filled water with the eight meritorious qualities. The lake-bases are strewn with golden sand, and the stairs of the four sides are made of gold, silver, beryl, and crystal. On land there are stories and galleries adorned with gold, silver, beryl, crystal, white coral, red pearl and diamond [lit. agate]. The lotus-flowers in the lakes, large as chariot wheels, are blue-colored with blue splendor, yellow-colored with yellow splendor, red-colored with red splendor, white-colored with white splendor, and (they are all) the most exquisite and purely fragrant. Shariputra, the land Sukhavati is arrayed with such good qualities and adornments.

5. 'Again, Shariputra, in that Buddha-land there are heavenly musical instruments always played on; gold is spread on the ground; and six times every day and night it showers Mandarava blossoms. Usually in the serene morning lit. dawn] all of those who live in that land fill their plates with those wonderful blossoms, and (go to) make offering to a hundred thousand kotis of Buddhas of other regions; and at the time of the meal they come back to their own country, and take their meal and have a walk. Shariputra, the Sukhavati land is arrayed with such good qualities and adornments.

6. 'And again, Shariputra, in that country there are always various wonderful birds of different colors, -- swan, peacock, parrot, Chari, Kalavinka and the bird of double-heads [lit. double-lives]. Six times every day and night all those birds sing in melodious tune, and that tune proclaims the Five Virtues [lit. organs], the Five powers, the Seven Bodhi-paths, the Eight Noble Truths, and other laws of the kind. The living beings in that land, having heard that singing, all invoke the Buddha, invoke the Dharma, and invoke the Sangha. Shariputra, you should not think that these birds are in fact born as punishment for sin. What is the reason? (Because), in that Buddha-land there exist not the Three Evil Realms. Shariputra, in that Buddha-land there are not (to be heard) even the names of the Three Evil Realms. How could there be the realms themselves! All those birds are what Buddha Amitayus miraculously created with the desire to let them spread the voice of the Law.

Shariputra, (when) in that Buddha-land a gentle breeze happens to blow, the precious trees in rows and the begemmed nets emit a delicate enrapturing tune, and it is just as if a hundred thousand musical instruments played at the same time. Everybody who hears that music naturally conceives the thought to invoke the Buddha, to invoke the Dharma, and to invoke the Sangha. Shariputra, that Buddha-land is arrayed with such good qualities and adornments.

7. 'Shariputra, what do you think in your mind, for what reason that Buddha is called Amita(-abha)? Shariputra, the light of that Buddha is boundless and shining without impediments all over the countries of the ten quarters. Therefore he is called Amita(-abha). Again, Shariputra, the life of that Buddha and of his people is endless and boundless in Asamkhya-kalpas, so he is named Amita(-ayus). Shariputra, since Buddha Amitayus attained Buddhahood, (it has passed) now ten Kalpas. Again, Shariputra, that Buddha has numerous Shravakas or disciples, who are all Arhats and whose number cannot be known by (ordinary) calculation. (The number of) Bodhisattvas (cannot be known) also. Shariputra, that Buddha-land is arrayed with such good qualities and adornments.

8. 'Again, Shariputra, the beings born in the land Sukhavati are all Avinivartaniya. Among them is a multitude of beings bound to one birth only; and their number, being extremely large, cannot be expressed by (ordinary) calculation. Only can it be mentioned in boundless Asamkhya-kalpas. Shariputra, the sentient beings who hear (this account) ought to put up their prayer that they may be born into that country; for they will be able to be in the same place together with those noble personages. Shariputra, by means of small good works [lit. roots] or virtues no one can be born in that country.

9. 'Shariputra, if there be a good man or a good woman, who, on hearing of Buddha Amitayus, keeps his name (in mind) with thoughts undisturbed for one day, two days, three days, four days, five days, six days, or seven days, that person, when about to die, (will see) Amitayus Buddha accompanied by his holy host appear before him; and immediately after his death, he with his mind undisturbed can be born into the Sukhavati land of Buddha Amitayus. Shariputra, as I witness this benefit, I say these words; Every being who listens to this preaching ought to offer up prayer with the desire to be born into that country.

10. 'Shariputra, as I now glorify the inconceivable excellences of Amitayus Buddha, there are also in the Eastern quarters Buddha Akshobhya, Buddha Merudhvaja, Buddha Mahameru, Buddha Meruprabhasa, Buddha Manjughosha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words; All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

11. 'Shariputra, in the Southern worlds there are Buddha Candrasuryapradipa, Buddha Yacahprabha, Buddha Maharciskandha, Buddha Merupradipa, Buddha Anantavirya, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

12. 'Shariputra, in the Western worlds there are Buddha Amitayus, Buddha Amitalakshana, Buddha Amitadhvaja, Buddha Mahaprabha, Buddha Mahanirbhasa, Buddha Ratnala kshana, Buddha Shuddharashmiprabha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

13. 'Shariputra, in the Northern worlds there are Buddha Arciskandha, Buddha Vaishvanaranirghosha, Buddha Dushpradharsha, Buddha Adityasambhava, Buddha Jaliniprabha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

14. 'Shariputra, in the Nadir worlds there are Buddha Simha, Buddha Yacas, Buddha Yashaprabhava, Buddha Dharma, Buddha Dharmadhvaja, Buddha Dharmadhara, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

15. 'Shariputra, in the Zenith words there are Buddha Brahmaghosha, Buddha Nakshatraraja, Buddha Gandhottama, Buddha Gandhaprabhasa, Buddha Maharciskandha, Buddha Ratnakusumasampushpitagatra, Buddha Salendraraja, Buddha Ratnotpalashri, Buddha Sarvarthadarsha, Buddha Sumerukalpa, and Buddhas as many as the sands of the River Ganges^1, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).

16. 'Shariputra, what do you think in your mind, why it is called the Sutra approved and protected by all the Buddhas? Shariputra, if there be a good man or a good woman who listens to those Buddhas' invocation of the name (of Buddha Amitayus) and the name of this Sutra, that good man or woman will be protected by all the Buddhas and never fail to attain Anuttara-samyaksambodhi. For this reason, Shariputra, all of you should believe in my words and in what all the Buddhas proclaim. Shariputra, if there are men who have already made, are now making, or shall make, prayer with the desire to be born in the land of Buddha Amitayus, they never fail to attain Anuttara-samyaksambodhi, and have been born, are now being born, or shall be born in that country. Therefore, Shariputra, a good man or good woman who has the faith ought to offer up prayers to be born in that land.

17. 'Shariputra, as I am now praising the inconceivable excellences of those Buddhas, so all those Buddhas are magnifying the inconceivable excellences of myself, saying these words: Shakyamuni, the Buddha, has successfully achieved a rare thing of extreme difficulty; he has attained Anuttara-samyaksambodhi in the Saha world in the evil period of five corruptions -- Corruption of Kalpa, Corruption of Belief, Corruption of Passions, Corruption of Living Beings, and Corruption of Life; and for the sake of all the sentient beings he is preaching the Law which is not easy to accept. Shariputra, you must see that in the midst of this evil world of five corruptions I have achieved this difficult thing of attaining Anuttara-samyaksambodhi, and for the benefit of all the beings I am preaching the Law which is difficult to be accepted. This is how it is esteemed as (a thing of) extreme difficulty.'

The Buddha having preached this Sutra, Shariputra and Bhikshus, and Devas, men, Asuras, etc., of all the worlds, who have listened to the Buddha's preaching, believed and accepted with joy, made worship, and went away.

Buddhabhashita-Amitayuh-Sutra

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.

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