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About 法界圣凡水陆普度大斋胜会 The Great Assembly to Liberate All Beings of Water and Land www.kmspks.org

Wednesday, January 16, 2013

BEWARE OF SWEETS THAT CONTAIN BEEF GELATINE

TO ALL BUDDHIST BROTHERS AND SISTERS,
 
PLEASE BE AWARE THIS COMMON AVAILABLE SWEET CONTAINS BEEF GELATINE.
 
THE SUPPLIER HAS BEEN INFORMED MORE THAN 2 YEARS AGO, BUT THEY STILL KEEP SELLING THESE SWEETS.
 
PLEASE READ THE CONTENTS BEFORE YOU MAKE THESE SWEETS AN OFFERING TO BUDDHAS ETC
 

 
Please be aware and pass on to the next about this beef content issue.
 
 

Monday, January 14, 2013

佛说阿弥陀经 The Buddha Speaks of Amitabha Sutra [Eng Sub] - Animated Cartoon

The Buddha expounds on the Sutra of the Buddha of Infinite Light
 
 .. describing the Pure Land of Amitabha Buddha
 

Sunday, January 13, 2013

Kong Meng San Phor Kark See Monastery Vegetarian Yusheng & steamboat!

Usher in the Year of the Snake on an auspicious
 and meritorious note with our Vegetarian Yusheng & steamboat!





Saturday, January 12, 2013

供養偈 感恩 曲 Offering Dana Song

 
詞 供養偈 曲 許瑞娟 演唱 般若海兒童合唱團
供養佛 供養法 供養僧
供養一切眾生
願修一切善
願斷一切惡
誓度一切眾生

張瓊齡 曲 許瑞娟 演唱 般若海兒童合唱團
感恩
 
粒米成籮 滴水成河
有心有願 有量有福
清水之愛 感恩滿懷
心蓮萬蕊造慈濟世界
滴水穿石 慈悲喜捨
佛心己心 師志己志
清水之愛 感恩滿懷
心蓮萬蕊造慈濟世界
感恩感恩啊 因為慈濟
感恩感恩啊 因為上人
聲聲相應 映照千江月
字字珠璣點醒夢中人
菩薩的長情 菩薩的大愛
娑婆的世界 無限的關懷
無緣大慈 同體大悲
一眼觀時千眼觀
一手動時千手動
心蓮萬蕊造慈濟世界
感恩感恩啊 因為慈濟
感恩感恩啊 因為上人
聲聲相應 映照千江月
字字珠璣點醒夢中人
菩薩的長情 菩薩的大愛
娑婆的世界 無限的關懷


【供養偈】Liturgy of Noon Meal-Five Contemplations at meal time

【供養偈】Liturgy of Noon Meal
 
 
 
  
【供養偈】Liturgy of Noon Meal
清淨法身毘盧遮那佛 圓滿報身盧舍那佛
千百億化身釋迦牟尼佛 極樂世界阿彌陀佛
當來下生彌勒尊佛 十方三世一切諸佛
大智文殊師利菩薩 大行普賢菩薩
大悲觀世音菩薩 大願地藏王菩薩
諸尊菩薩摩訶薩 摩訶般若波羅蜜

We offer to Buddha Virocana in the Pureland and undefiled
And to Buddha Rocana in the Perfect Dambhogkaya
And to Buddha Skayamuni in thousands and in millions of Nirmanakaya
And to Buddha Amitahba of the Western Paradise
And to the Honored Maitreya, the incoming Buddha
And to Buddhas of all quarters in the past, present and future
And to Bodhisattva Mansujri with the Greatest Wisdom
And to Bodhisattva Samanthabhadra, with the Great Achievement
And to Bodhisattva Avalokitesvara, The most Compasionate,
Ksitigarbharaja Bodhisattva,
And to all Honored Bodhisattva Mahasattvas
Mahaprajnapramita

【午齋時】
三德六味,供佛及僧,法界有情,普同供養,
若飯食時,當願眾生,禪悅為食,法喜充滿。

In 3 qualities and 6 Savours to Buddhas and Sanghas
And Sentients Beings in Dharmaksetra
Jointly the Universal Donation
At our mealtime, We wish all sentient beings
To enjoy Dyanas as repast
and to be filled with delight in Dharma

【食存五觀】Five Contemplations at meal time
佛制比丘,食存五觀 散心雜話 信施難消 大眾師聞罄聲各正念
Budhhas established that Bhiksus should cherish Five Contemplations at meal time
A wondering mind and rambling words hardly deserves bestowal from the faithful.
A Bhiksu should comtemplate :
1. To count the amount of merit and to appriaise the sources
2. To assess his own virtues, whether perfect or deficient to deserve the bestowal
3. To guard his minds against faults and greed in particular
4. To have the right things and good medicine for curing the weakening body
5. To receive this food in order to accomplice spiritual work

1. 計功多少,量彼來處 
2. 忖己德行,全缺應供
3. 防心離過,貪等為宗
4. 正事良藥,為療形枯
5. 為成道業,方受此食

【結齋】End of Meal
薩多喃,三藐三普陀,俱胝南,怛侄他,唵,折隸主隸,准提,娑婆訶。
  所謂佈施者,必獲其利益,
 若為樂故施, 後必得安樂,
   供飯已訖, 當願眾生,
所做皆辦, 具諸佛法
 
Behold the donors,
Will certainly gain the beenfits
If one donates in delight,
He will later have peace and joy
Having finished eating
We wish all Sentients Beings
To accomplish fully all that they do
and fulfill Buddha Dharmas
 
 
Buddha established that bhiksus should cherish Five Contemplations at meal time. A wandering mind and rambling words hardly deserve bestowal from the faithful. A Bhiksu should contemplate:

1. To count the amount of merit and appraise the sources.
2. To assess his own virutes, whether perfect or deficient to deserve the bestowal.
3. To guard his mind against faults, greed in particular.
4. To have the right things and good medicine for curing the weakening body.
5. To receive this food in order to accomplish spiritual work.

《佛制比丘,食存五觀》
佛制比丘,食存五觀,散心雜話,信施難消,大眾聞磬聲,各正念!

摘錄自《虛雲和尚年譜》
佛制比丘,食存五觀,散心雜話,信施難消,凡受食時,當作此觀:
1. 計功多少,量彼來處 (一砵之飯。作夫汗流。)
2. 忖己德行,全缺應供 (缺則不易。全乃可受。)
3. 防心離過,貪等為宗 (離此三過。貪嗔癡也。)
4. 正事良藥,為療形枯 (飢渴病故。須食為藥。)
5. 為成道業,方受此食 (不食成病。道業何從。)

五觀若明金易化。三心未了水難消。要常存慚愧心。莫失正念。聞聲悟道。見色明心。不要 心外見鬼。各存正念者。一聲磬念一聲佛也。不說人我是非。散心雜話。施主一粒米。大如 須彌山。若不自了道。披毛戴角還。修因感果如種田。水養禾苗。如智水潤心田。能念念在 道。則處處都是道場。善用心者。心田不長無明草。處處常開智慧花。既然人身已得。佛法 已聞。就要努力修行。勿空過日。

佛門禮儀-禮拜三拜 How to Bow to Buddha

 
 
 
佛门礼仪~海青 
 
 
佛门礼仪~缦衣
 
 
 

Friday, January 11, 2013

赞佛偈/弥陀赞/宝鼎赞/药师赞/戒定真香/佛宝赞/杨枝净水赞


http://buddha.goodweb.cn/music/musictxt/zanji.asp

赞佛偈阿弥陀佛身金色,相好光明无等伦。白毫宛转五须弥,绀目澄清四大海。  
光中化佛无数亿,化菩萨众亦无边。四十八愿度众生,九品咸令登彼岸。  
南无西方极乐世界大慈大悲阿弥陀佛。南无阿弥陀佛 南无阿弥陀佛......

弥陀赞弥陀佛大愿王,慈悲喜舍难量,眉间放白毫光,度众生极乐邦。八德池中莲九品七宝,妙树成行。如来圣号若宣扬,接引往西方。弥陀圣号若称扬,同愿往西方。

宝鼎赞宝鼎热名香,普遍十方,虔诚奉献法中王。
端为人民祝安乐,地久天长。端为人民祝安乐,地久天长。
南无香云盖菩萨摩诃萨(三称)

药师赞药师佛延寿王,光临水月坛场。悲心救苦降吉祥,免难消灾障。忏悔众等三世罪,愿祈福寿绵长。吉星高照沐恩光,如意保安康。吉星高照沐恩光,如意保安康。

戒定真香戒定真香,焚起冲天上。弟子虔诚,爇(re)在金炉上。顷刻纷纭,即遍满十方。昔日耶输(shu),免难消灾障。 南无香云盖菩萨摩诃萨(三称)

佛宝赞
佛宝赞无穷,功成无量劫中,巍巍丈六紫金容,觉道雪山峰,眉际玉毫光灿烂,照开六道昏蒙,龙华三会愿相逢,演说法真宗。(末二句重复)

杨枝净水赞杨枝净水,遍洒三千,性空八德利人天,福寿广增延,灭罪消愆,火焰化红莲,南无观世音菩萨摩诃萨(三称)


炉香赞  
炉香乍热。法界蒙薰。诸佛海会悉遥闻。
随处结祥云。诚意方殷。诸佛现全身。
南无香云盖菩萨摩诃萨。
  炉香赞的作者是谁?已经不可考了,目前得知类似原型约在明代禅门功课中已见,法会前先念一遍炉香赞是有意义的。分开解释:

  香,可以有烧香、燃香、花香、涂香等方式,甚至包括「心香一瓣」;赞,有称赞、赞颂的意思。因此,在佛门课诵中,为了表达赞诵佛菩萨及佛陀教法之殊胜等,传统仪式中会用先用「香赞」来表达敬意。如《关中创立戒坛图经》所说的(大正四五·八一六上):「诵遗教经,此时应打犍稚、多烧名香、赞呗功德。」一般较常唱颂的赞文为「炉香赞」、「戒定真香」、「宝鼎热名香」等。又如《大乘集菩萨学论》所说的(大正三十二·九四上):「若使人作乐,击鼓吹角呗,箫笛琴箜篌,琵琶铙铜钹,如是众妙音,尽持以供养,或以欢喜心,歌呗颂佛德,乃至一小音,皆已成佛道。」由此可知,赞是具有音乐性,可以歌咏的,就好比以口业称赞他人,让人心生欢喜,以为自利利他的修行法门是一样的道理。

一 观想:

  法会或做晚课时,先要在佛前上香。


  上香时,要用心观想。 能够想到心里头清清楚楚的,像真的看见所观想的东西,才算观想成功。

  想这香是自己的清净心变现出来的,就是自己的心性。所以一切的法,都在这香里头完全具足的。只这一缕香云,能够周遍薰到所有十方一切世界里头去,还能生出种种供养佛的东西,像摩尼宝幢、摩尼宝旛、宝珠网、宝伞盖、天宝衣、天肴膳。以及各种香油做成的灯烛,光明遍照一切法界。无数天童子,散种种妙宝华,奏种种妙天乐,赞叹佛的功德。像这样供养十方微尘法界。所有三世一切诸佛,都不先不后的,同时供养到。

  想自身,像普贤菩萨一样,化出无量无边的身体来,礼拜供养一切诸佛。这样无量无边的诸佛,广大法会,都像在现前自己的法会里头。这个法会,就是尽虚空遍法界的。

  想香上生出许多东西的时候,要想布施十方世界一切众生。劝他们都拿去供养佛。那就成就了广修供养,恒顺众生,普接回向三种大愿了。

二 唱赞:

  观想成了,就念下面的赞。


  炉香乍热。法界蒙薰。诸佛海会悉遥闻。
  随处结祥云。诚意方殷。诸佛现全身。
  南无香云盖菩萨摩诃萨。


白话解释:

   炉香乍热,法界蒙薰: 这里刚刚把炉里头的香烧着,十方一切世界就已经薰着了香气。


  [炉香]:烧在炉里的香。[乍]:刚刚。[热]:烧着。[法界]:总包括所有十方一切的世界在里头。

  [蒙]:受着。[薰]:香气薰着了。

  诸佛海会悉遥闻:十方世界的诸佛道场里,都闻着这香气了。

  [海会] :法会比做海,形容听法的人多得无量无边的意思。

  [悉]:完全。[遥]:远。[闻]:嗅。

  随处结祥云:香气腾在虚空里头。结成吉祥的云。香云里头。有种种庄严道场。和供养佛的东西。

  [随处]:处处。[祥]:供养佛的东西,都是种种吉祥的。

  [诚意方殷]:至诚恭敬的心,刚刚殷勤的发出来,能够[感]动诸佛。

  [诚]:真心,恳切。[意]:意根,第七识。 [方]:刚刚。[殷]:殷勤。

  [诸佛现全身]:只要妄想心不起,完全是一片至诚的心,就像水清月现的道理一样。诸佛的身相,就来[应]着自己的至诚恭敬心,现出来了。
   所以做佛事,一定要心里头至诚恭敬,才能有感应的。


  [南无香云盖菩萨摩诃萨]: 归命那个能够用威神力来把香气变成香云盖,供养十方诸佛的菩萨。

  [香云盖]:炉里的香气,腾在十方无量无边的诸佛世界的虚空里头,结成像香云的宝盖。

佛说阿弥陀经

 
姚秦三藏法师鸠摩罗什译
如是我闻。一时佛在舍卫国,祇树给孤独园。与大比丘僧,千二百五十人俱,皆是大阿罗汉,众所知识:长老舍利弗、摩诃目犍连、摩诃迦叶、摩诃迦旃延、摩诃俱絺罗、离婆多、周利槃陀伽、难陀、阿难陀、罗侯罗、憍梵波提、宾头卢颇罗堕、迦留陀夷、摩诃劫宾那、薄拘罗、阿那楼驮,如是等诸大弟子。
并诸菩萨摩诃萨:文殊师利法王子、阿逸多菩萨、乾陀诃提菩萨、常精进菩萨,与如是等诸大菩萨。
及释提桓因等,无量诸天大众俱。
尔时,佛告长老舍利弗:‘从是西方,过十万亿佛土,有世界名曰极乐,其土有佛,号阿弥陀,今现在说法。’
‘舍利弗,彼土何故名为极乐?其国众生,无有众苦,但受诸乐,故名极乐。’
 
‘又舍利弗。极乐国土,七重栏楯,七重罗网,七重行树,皆是四宝周匝围绕,是故彼国名为极乐。’
 
‘又舍利弗。极乐国土,有七宝池,八功德水,充满其中,池底纯以金沙布地。四边阶道,金、银、琉璃、玻璃合成。上有楼阁,亦以金、银、琉璃、玻璃、砗磲、赤珠、玛瑙而严饰之。池中莲花大如车轮,青色青光、黄色黄光、赤色赤光、白色白光,微妙香洁。’
 
‘舍利弗。极乐国土,成就如是功德庄严。’
 
‘又舍利弗。彼佛国土,常作天乐。黄金为地。昼夜六时,雨天曼陀罗华。其土众生,常以清旦,各以衣祴盛众妙华,供养他方十万亿佛,即以食时,还到本国,饭食经行。’
 
‘舍利弗。极乐国土,成就如是功德庄严。’
 
复次舍利弗:‘彼国常有种种奇妙杂色之鸟:白鹤、孔雀、鹦鹉、舍利、迦陵频伽、共命之鸟。是诸众鸟,昼夜六时,出和雅音。其音演畅五根、五力、七菩提分、八圣道分,如是等法。其土众生,闻是音已,皆悉念佛、念法、念僧。’
‘舍利弗。汝勿谓此鸟,实是罪报所生,所以者何?彼佛国土,无三恶道。’
 
‘舍利弗。其佛国土,尚无恶道之名,何况有实。是诸众鸟,皆是阿弥陀佛,欲令法音宣流,变化所作。’
 
‘舍利弗。彼佛国土,微风吹动诸宝行树,及宝罗网,出微妙音,譬如百千种乐,同时俱作。闻是音者,自然皆生念佛、念法、念僧之心。’
‘舍利弗。其佛国土,成就如是功德庄严。’
‘舍利弗。于汝意云何?彼佛何故号阿弥陀?’
‘舍利弗。彼佛光明无量,照十方国,无所障碍,是故号为阿弥陀。’
‘又舍利弗。彼佛寿命,及其人民,无量无边阿僧祇劫,故名阿弥陀。’
‘舍利弗。阿弥陀佛成佛已来,于今十劫。’
 
‘又舍利弗。彼佛有无量无边声闻弟子,皆阿罗汉,非是算数之所能知。诸菩萨众,亦复如是。’
 
‘舍利弗。彼佛国土,成就如是功德庄严。’
‘又舍利弗。极乐国土,众生生者,皆是阿鞞跋致,其中多有一生补处,其数甚多,非是算数所能知之,但可以无量无边阿僧祇说。’
‘舍利弗。众生闻者,应当发愿,愿生彼国,所以者何?得与如是诸上善人俱会一处。’
 
‘舍利弗。不可以少善根福德因缘,得生彼国。’
‘舍利弗。若有善男子善女人,闻说阿弥陀佛,执持名号,若一日、若二日,若三日,若四日,若五日,若六日,若七日,一心不乱,其人临命终时,阿弥陀佛,与诸圣众,现在其前。是人终时,心不颠倒,即得往生阿弥陀佛极乐国土。’
‘舍利弗。我见是利,故说此言。若有众生,闻是说者,应当发愿,生彼国土。’
 
‘舍利弗。如我今者,赞叹阿弥陀佛,不可思议功德之利。东方亦有阿鞞佛、须弥相佛、大须弥佛、须弥光佛、妙音佛,如是等恒河沙数诸佛,各于其国,出广长舌相,遍覆三千大千世界,说诚实言:“汝等众生,当信是称赞不可思议功德一切诸佛所护念经。”’
 
‘舍利弗。南方世界,有日月灯佛、名闻光佛、大焰肩佛、须弥灯佛、无量精进佛,如是等恒河沙数诸佛,各于其国,出广长舌相,遍覆三千大千世界,说诚实言:“汝等众生,当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。西方世界,有无量寿佛、无量相佛、无量幢佛、大光佛、大明佛、宝相佛、净光佛,如是等恒河沙数诸佛,各于其国,出广长舌相,遍覆三千大千世界,说诚实言:“汝等众生,当信是称赞不可思议功德一切诸佛所护念经。”’
 
‘舍利弗。北方世界,有焰肩佛、最胜音佛、难沮佛、日生佛、网明佛,如是等恒河沙数诸佛,各于其国,出广长舌相,遍覆三千大千世界,说诚实言:“汝等众生,当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。下方世界,有师子佛、名闻佛、名光佛、达摩佛、法幢佛、持法佛,如是等恒河沙数诸佛,各于其国,出广长舌相,遍覆三千大千世界,说诚实言:“汝等众生,当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。上方世界,有梵音佛、宿王佛、香上佛、香光佛、大焰肩佛、杂色宝华严身佛、娑罗树王佛、宝华德佛、见一切义佛、如须弥山佛,如是等恒河沙数诸佛,各于其国,出广长舌相,遍覆三千大千世界,说诚实言:“汝等众生,当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。于汝意云何?何故名为一切诸佛所护念经?’
‘舍利弗。若有善男子、善女人,闻是经受持者,及闻诸佛名者,是诸善男子、善女人,皆为一切诸佛之所护念,皆得不退转于阿耨多罗三藐三菩提。是故舍利弗,汝等皆当信受我语,及诸佛所说。’
‘舍利弗。若有人已发愿、今发愿、当发愿,欲生阿弥陀佛国者,是诸人等,皆得不退转于阿耨多罗三藐三菩提,于彼国土,若已生、若今生、若当生。是故舍利弗,诸善男子、善女人,若有信者,应当发愿,生彼国土。舍利弗,如我今者,称赞诸佛不可思议功德,彼诸佛等,亦称赞我不可思议功德,而作是言:“释迦牟尼佛能为甚难希有之事,能于娑婆国土,五浊恶世,劫浊、见浊、烦恼浊、众生浊、命浊中,得阿耨多罗三藐三菩提。为诸众生,说是一切世间难信之法。”’
‘舍利弗。当知我于五浊恶世,行此难事,得阿耨多罗三藐三菩提,为一切世间说此难信之法,是为甚难。’
佛说此经已,舍利弗,及诸比丘,一切世间天人阿修罗等,闻佛所说,欢喜信受,作礼而去。

Chanting in Chinese Amitabha Sutra

 
 
 

佛说阿弥陀经

佛说阿弥陀经
姚秦三藏法师鸠摩罗什译
 
 

如是我闻。一时佛在舍卫国,祇树给孤独园。与大比丘僧,千二百五十人俱,皆是大阿罗汉,众所知识:长老舍利弗、摩诃目犍连、摩诃迦叶、摩诃迦旃延、摩诃俱絺罗、离婆多、周利槃陀伽、难陀、阿难陀、罗侯罗、憍梵波提、宾头卢颇罗堕、迦留陀夷、摩诃劫宾那、薄拘罗、阿那楼驮,如是等诸大弟子。

并诸菩萨摩诃萨:文殊师利法王子、阿逸多菩萨、乾陀诃提菩萨、常精进菩萨,与如是等诸大菩萨。及释提桓因等,无量诸天大众俱。

 尔时,佛告长老舍利弗:‘从是西方,过十万亿佛土,有世界名曰极乐,其土有佛,号阿弥陀,今现在说法。’

‘舍利弗,彼土何故名为极乐?其国众生,无有众苦,但受诸乐,故名极乐。’

 ‘又舍利弗。极乐国土,七重栏楯,七重罗网,七重行树,皆是四宝周匝围绕,是故彼国名为极乐。’

‘又舍利弗。极乐国土,有七宝池,八功德水,充满其中,池底纯以金沙布地。四边阶道,金、银、琉璃、玻璃合成。上有楼阁,亦以金、银、琉璃、玻璃、砗磲、赤珠、玛瑙而严饰之。池中莲花大如车轮,青色青光、黄色黄光、赤色赤光、白色白光,微妙香洁。’

‘舍利弗。极乐国土,成就如是功德庄严。’

 ‘又舍利弗。彼佛国土,常作天乐。黄金为地。昼夜六时,雨天曼陀罗华。其土众生,常以清旦,各以衣祴盛众妙华,供养他方十万亿佛,即以食时,还到本国,饭食经行。’

‘舍利弗。极乐国土,成就如是功德庄严。’
 
复次舍利弗:‘彼国常有种种奇妙杂色之鸟:白鹤、孔雀、鹦鹉、舍利、迦陵频伽、共命之鸟。是诸众鸟,昼夜六时,出和雅音。其音演畅五根、五力、七菩提分、八圣道分,如是等法。其土众生,闻是音已,皆悉念佛、念法、念僧。’

‘舍利弗。汝勿谓此鸟,实是罪报所生,所以者何?彼佛国土,无三恶道。’

‘舍利弗。其佛国土,尚无恶道之名,何况有实。是诸众鸟,皆是阿弥陀佛,欲令法音宣流,变化所作。’

‘舍利弗。彼佛国土,微风吹动诸宝行树,及宝罗网,出微妙音,譬如百千种乐,同时俱作。闻是音者,自然皆生念佛、念法、念僧之心。’

‘舍利弗。其佛国土,成就如是功德庄严。’

‘舍利弗。于汝意云何?彼佛何故号阿弥陀?’

‘舍利弗。彼佛光明无量,照十方国,无所障碍,是故号为阿弥陀。’

 ‘又舍利弗。彼佛寿命,及其人民,无量无边阿僧祇劫,故名阿弥陀。’

‘舍利弗。阿弥陀佛成佛已来,于今十劫。’

‘又舍利弗。彼佛有无量无边声闻弟子,皆阿罗汉,非是算数之所能知。诸菩萨众,亦复如是。’

‘舍利弗。彼佛国土,成就如是功德庄严。’

‘又舍利弗。极乐国土,众生生者,皆是阿鞞跋致,其中多有一生补处,其数甚多,非是算数所能知之,但可以无量无边阿僧祇说。’

‘舍利弗。众生闻者,应当发愿,愿生彼国,所以者何?得与如是诸上善人俱会一处。’

‘舍利弗。不可以少善根福德因缘,得生彼国。’

‘舍利弗。若有善男子善女人,闻说阿弥陀佛,执持名号,若一日、若二日,若三日,若四日,若五日,若六日,若七日,一心不乱,其人临命终时,阿弥陀佛,与诸圣众,现在其前。是人终时,心不颠倒,即得往生阿弥陀佛极乐国土。’

‘舍利弗。我见是利,故说此言。若有众生,闻是说者,应当发愿,生彼国土。’

‘舍利弗。如我今者,赞叹阿弥陀佛,不可思议功德之利。东方亦有阿鞞佛、须弥相佛、大须弥佛、须弥光佛、妙音佛,如是等恒河沙数诸佛,各于其国,出广长舌相,遍覆三千大千世界,说诚实言:“汝等众生,当信是称赞不可思议功德一切诸佛所护念经。”’

‘舍利弗。南方世界,有日月灯佛、名闻光佛、大焰肩佛、须弥灯佛、无量精进佛,如是等恒河沙数诸佛,各于其国,出广长舌相,遍覆三千大千世界,说诚实言:“汝等众生,当信是称赞不可思议功德一切诸佛所护念经。”’

‘舍利弗。西方世界,有无量寿佛、无量相佛、无量幢佛、大光佛、大明佛、宝相佛、净光佛,如是等恒河沙数诸佛,各于其国,出广长舌相,遍覆三千大千世界,说诚实言:“汝等众生,当信是称赞不可思议功德一切诸佛所护念经。”’

‘舍利弗。北方世界,有焰肩佛、最胜音佛、难沮佛、日生佛、网明佛,如是等恒河沙数诸佛,各于其国,出广长舌相,遍覆三千大千世界,说诚实言:“汝等众生,当信是称赞不可思议功德一切诸佛所护念经。”’

‘舍利弗。下方世界,有师子佛、名闻佛、名光佛、达摩佛、法幢佛、持法佛,如是等恒河沙数诸佛,各于其国,出广长舌相,遍覆三千大千世界,说诚实言:“汝等众生,当信是称赞不可思议功德一切诸佛所护念经。”’

 ‘舍利弗。上方世界,有梵音佛、宿王佛、香上佛、香光佛、大焰肩佛、杂色宝华严身佛、娑罗树王佛、宝华德佛、见一切义佛、如须弥山佛,如是等恒河沙数诸佛,各于其国,出广长舌相,遍覆三千大千世界,说诚实言:“汝等众生,当信是称赞不可思议功德一切诸佛所护念经。”’

‘舍利弗。于汝意云何?何故名为一切诸佛所护念经?’

 ‘舍利弗。若有善男子、善女人,闻是经受持者,及闻诸佛名者,是诸善男子、善女人,皆为一切诸佛之所护念,皆得不退转于阿耨多罗三藐三菩提。是故舍利弗,汝等皆当信受我语,及诸佛所说。’

‘舍利弗。若有人已发愿、今发愿、当发愿,欲生阿弥陀佛国者,是诸人等,皆得不退转于阿耨多罗三藐三菩提,于彼国土,若已生、若今生、若当生。是故舍利弗,诸善男子、善女人,若有信者,应当发愿,生彼国土。舍利弗,如我今者,称赞诸佛不可思议功德,彼诸佛等,亦称赞我不可思议功德,而作是言:“释迦牟尼佛能为甚难希有之事,能于娑婆国土,五浊恶世,劫浊、见浊、烦恼浊、众生浊、命浊中,得阿耨多罗三藐三菩提。为诸众生,说是一切世间难信之法。”’

‘舍利弗。当知我于五浊恶世,行此难事,得阿耨多罗三藐三菩提,为一切世间说此难信之法,是为甚难。’

佛说此经已,舍利弗,及诸比丘,一切世间天人阿修罗等,闻佛所说,欢喜信受,作礼而去。

The Buddha Speaks of Amitabha Sutra

 
The Buddha Speaks of Amitabha Sutra
 
Namo! Homage to the Lotus Pool Assembly of Buddhas and Bodhisattvas As Vast As the Sea

Thus I have heard, at one time the Buddha dwelt at Shravasti, in the Jeta Grove in the Garden of the Benefactor of Orphans and the Forlorn, together with a gathering of Great Bhikshus, twelve-hundred fifty in all, all Great Arhats well-known to the assembly: Elders Shariputra, Mahamaudgalyayana, Mahakasyapa, Mahakatyayana, Mahakausthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakaphina, Vakkula, Aniruddha, and others such as these, all Great Disciples, together with all the Bodhisattvas, Mahasattvas: Manjushri, Prince of Dharma; Ajita Bodhisattva, Gandhastin Bodhisattva, Nityodukta Bodhisattva, and others such as these, all Great Bodhisattvas, and together with Shakra, Chief among Gods, and the numberless great multitudes from all the heavens.
At that time, the Buddha told the Elder Shariputra, From here, passing through hundreds of thousands of millions of Buddhalands to the West there is a world called Utmost Happiness. In this land a Buddha called Amitabha right now teaches the Dharma.
Shariputra, why is this land called Utmost Happiness? All living beings of this country never suffer, but enjoy every bliss. Therefore it is called Utmost Happiness.
Moreover, Shariputra, this land of Utmost Happiness is completely surrounded by seven tiers of railings, seven layers of netting, and seven rows of trees, all formed from the four treasures, and for this reason called Utmost Happiness.
Moreover, Shariputra, in the land of Utmost Happiness are pools of the seven jewels, filled with the waters of eight meritorious qualities; the bottom of each pool is pure, covered with golden sands. On the four sides climb stairs of gold, silver, lapus lazuli, crystal, mother-of pearl, rubies, and carnelian.
In the pools bloom lotuses as large as carriage wheels with colors of green light, red light, yellow light, and white light, subtle, rare, fragrant, and pure. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this Buddhaland heavenly music always plays, and the ground is made of gold. In the six periods of the day and night a heavenly rain of mandarava flowers falls, and throughout the clear morning, each living being of this land offers sacks filled with myriads of wonderful flowers to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime they return to their own countries and after eating they walk about. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Moreover, Shariputra, in this country there are always rare and unusual birds of many kinds and colors: white geese, cranes, peacocks, parrots, egrets, kalavinkas and two-headed birds. In the six periods of the day and night the flocks of birds sing forth harmonious and elegant sounds. Their clear and joyful calls proclaim the Five Roots, the Five Powers, the Seven Limbs of Bodhi, the Eightfold Path of Sages, and dharmas such as these. When living beings of this land hear their calls they are altogether mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.
Shariputra! Do not say that these birds are born as retribution for their sins. And why not? Because in this Buddhaland the three evil paths do not exist. Shariputra, even the names of the three evil paths are unknown in this Buddha's land; how much the less could they actually exist! Wishing to proclaim the Dharma's sound far and wide, Amitabha Buddha created these multitudes of birds by transformation.
Shariputra, in that Buddhaland when the gentle winds blow, the rows of jewelled trees and jewelled nets reverberate with fine and wondrous sounds, as a symphony of one hundred thousand kinds of music played in harmony. All who hear these sounds are naturally mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.
Shariputra, what do you think? Why is this Buddha called Amitabha? Shariputra, the brilliance of that Buddha's light is measureless, illumining the lands of the ten directions everywhere without obstruction. For this reason he is called Amitabha.
Moreover, Shariputra, the lifespan of that Buddha and that of his people extends for measureless, limitless asamkhyeyas of kalpas. For this reason he is called Amitayus. And, Shariputra, since Amitabha became a Buddha, ten kalpas have passed.
Moreover, Shariputra, that Buddha has measureless, limitless asamkheyas of Sound-Hearer disciples, their number incalculable. So too is the assembly of Bodhisattvas. Shariputra, that Buddhaland is crowned in splendor and virtues such as these.
Moreover, Shariputra, the living beings born in the Land of Utmost Happiness are all avaivartika. Among them are many who in this very life will dwell in Buddhahood. Their number is extremely many; it is incalculable. And only in measureless, limitless asamkyeyas of kalpas could they be counted.
Shariputra, those living beings who hear of this should vow: I wish to be born in that country. And why? Because those who are born there assemble in one place with people whose goodness is unsurpassed. Shariputra, if one has few good roots, blessings, and virtues, one cannot be born in that land.
Shariputra, if there is a good man or good woman who hears of Amitabha and holds his name whether for one day, two days, three, four, five days, six days, as long as seven days with one mind unconfused, when this person nears the end of life, before him will appear Amitabha and all the Assembly of Holy Ones. When the end comes, his mind will not be utterly confused, and in Amitabha's Land of Utmost Happiness he will quickly be reborn. Shariputra, because I see this benefit, I speak these words; and, if living beings hear this teaching they should make the vow: I wish to born in that land.
Shariputra, just as I now praise the inconceivable benefits arising from the merit and virtue of Amitabha, so too in the East does Akshobya Buddha, Sumeru Likeness Buddha, Great Sumeru Buddha, Sumeru Light Buddha, Wonderful Sound Buddha; all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all the Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Southern World, Sun-Moon Lamp Buddha, Sumeru Lamp Buddha, Celebrated Light Buddha, Great Radiant Shoulders Buddha, Sumeru Lamp Buddha, Measureless Vigor Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the Western World, Measureless Life Buddha, Infinite Features Buddha, Measureless Curtain Buddha, Great Light Buddha, Great Clarity Buddha, Jewelled Likeness Buddha, Pure Light Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, protecting and bearing it in mind.
Shariputra, in the Northern World, Radiant Shoulders Buddha, Most Glorious Sound Buddha, Invincible Buddha, Sun-Birth Buddha, Luminous Net Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Below, Lion Buddha, Well-Known Buddha, Celebrated Light Buddha, Dharma Buddha, Dharma-Curtain Buddha, Upholding Dharma Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, in the World Above, Pure Sound Buddha, Constellation King Buddha, Superior Fragrance Buddha, Fragrant Light Buddha, Great Radiant Shoulders Buddha, Varicolored Jewels-Adorned Body Buddha, Sala Tree King Buddha, Jewelled Flower of Virtue Buddha, Discerning All Meanings Buddha, Like Sumeru Mountain Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.
Shariputra, what do you think? Why is it called Sutra which all Buddhas protect and bear in mind? Shariputra, if a good man or good woman hears this sutra and upholds it, and hears the names of all these Buddhas, this good man or good woman will also be one whom all Buddhas protect and bear in mind, and will attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all of you should believe and accept my words and the words all Buddhas speak.
Shariputra, if there are people who have already made the vow, who now make the vow, or who will make the vow, I wish to be born in Amitabha's country, these people, whether born in the past, now being born there, or to be born there in the future, will all attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all good men and good women who believe should make the vow, I wish to be born in that country.
Shariputra, just as I now praise the inconceivable merit and virtue of all Buddhas, all those Buddhas also praise my inconceivable merit and virtue, saying these words: Shakyamuni Buddha can accomplish extremely difficult and rare deeds in the Saha Land during the evil time of the Five Turbidities: during the time turbidity, the views turbidity, the affliction turbidity, the living beings turbidity, and the lifespan turbidity. He can attain anuttarasamyaksambodhi and for the sake of living beings proclaim this Dharma, which the whole world finds hard to believe.
Shariputra, you should know that I, in the evil time of the Five Turbidities, perform these difficult deeds, attain anuttarasamyaksambodhi, and for the entire world proclaim this Dharma which is difficult to believe, extremely difficult!
After the Buddha spoke this Sutra, Shariputra, all the Bhikshus, and the entire world of gods, humans, asuras, and others, hearing what the Buddha had said, joyously delighted in it, faithfully accepted it, bowed and withdrew.
End of the Buddha Speaks of Amitabha Sutra


Thursday, January 10, 2013

Heart Sutra of the Perfection of Wisdom 般若波罗蜜多心经

 

 
Bō rě bō luó mì duō xīng jīng
般若波罗蜜多心经
唐三藏法师玄奘译
Heart Sutra of the Perfection of Wisdom 

Guān zì zaì pú sà  xíng shēn  bō rě bō luó mì duō shí
Avalokitesvara Bodhisattva  
practicing deeply on the Perfection of Wisdom
 观自在菩萨    行深般若波罗蜜多时
zhaò jiàn wǔ yùn jiē  kōng dù yí qiè kǔ è

clearly saw that all five Skandhas are empty
passed beyond all suffering and distress
照见五蕴皆空   度一切苦厄 
 
Shè lí zǐ
Shariputra
舍利子
 
sè bú yì kōng kōng bú yì sè  sè jí shì kōng kōng jí shì sè
form does not differ from emptiness; emptiness not differ from form
form is exactly emptiness; emptiness is exactly form
色不异空      空不异色
 
shoù xiǎng xíng shì yì fù rú shì
sensation, thought, impulse and consciousness are also like this
 受想行识      亦复如是
Shè lí zǐ
Shariputra
 舍利子
shì zhū fǎ kōng xiàng
all this kind of things are empty
 是诸法空相     不生不灭
bù shēng bú miè  bú goù bú jìng  bú goù bú jìng  bù zēng bù jiǎn
they are not produced and not ceased
不生不灭     不垢不净     不增不减
not stained and not pure
 not deficient and not complete
 
shì gù kōng zhōng wú sè         wú shoù xiǎng xíng shì
therefore, in emptiness there is no form
no sensation, no thought, no impulse, no consciousness
 是故空中无色        无受想行识 
 
wú yǎn ěr bí shè shēn yì  wú sè shēng xiāng weì chù fǎ
no eye, ear, nose, tongue, body, mind
no form, sound, smell, taste, touch, knowledge
 无眼耳鼻舌身意     无色声香味触法 
wú yǎn jiè naǐ zhì wú yì shì jiè   wú wú míng yì wú wú míng jìng
no realm of sight...until we arrive to: no realm of thought
no ignorance, also no end of ignorance
无眼界 乃至无意识界    无无明 亦无无明尽
 
naǐ zhì wú laó sǐ  yì wú laó sǐ jìng   wú kǔ jí miè daò
and ...until we arrive to: no aging and death, also no end of aging and death
no suffering, no gathering, no annihilation and no path

乃至无老死   亦无老死尽  无苦集灭道
 
wú zhì yì wú dé      yǐ wú suǒ dé gùas
no wisdom, also no attainment     nothing is attained, therefore

无智亦无得   以无所得故 
pǔ tí sà duō     yī bō rě bō luó mì duō
the Bodhisattvas 
follow the Perfection of Wisdom and thereby

菩提萨陲    依般若波罗蜜多故
shīn wú guà aì    wú guà aì gù  wú yóu kōng bù
the mind is no hindrance or obstruction
as there no hindrance or obstruction   they have no fear

 心无挂碍   无挂碍故   无有恐怖
 
yuǎn lí diān daǒ mèng xiǎng  jiù jìng niè pán
far away from incoherent thought and fantasy
 And eventually reach the Nirvana
远离颠倒梦想   究竟涅盘
sān shì zhū fó   yī bō rě bō luó mì duō gù
all the Buddhas of the three generations
follow the Perfection of Wisdom and thereby
 三世诸佛   依般若波罗蜜多故
 
dé ā nù duō luō sān miaǒ sān pǔ tí  gù zhī bō rě bō luó mì duō
reach the perfect and complete enlightenment
therefore, knowledge of the Perfection of Wisdom
得阿耨多罗三藐三菩提  故知般若波罗蜜多
 
shì dà shén zhoù  shì dà míng zhoù  Shi wu shang zhou  shì wú déng děng zhoù
is the great divine mantra
is the great enlightening mantra
is the incomparable mantra
是大神咒 是大明咒 是无上咒
是无等等咒
 

néng chú yí qiè kū   zhēn shí bù xū
able to eliminate all suffering 
this is all true and not in vain
能除一切苦   真实不虚
gù shuō bō rě bō luó mì duō zhoù   jí shuō zhoù yiē :
so propagate the Perfection of Wisdom mantra
set forth this mantra and say:
故说般若波罗蜜多咒  即说咒曰
jié dì jié dì bō luó jié dì  jié dì jié dì bō luó jié dì
gone, gone, gone beyond    gone, gone, gone beyond
 揭谛揭谛 波罗揭谛
bō luó sēng jié dì   pǔ tí sà bó hē
gone together beyond     glory to illumination
波罗僧揭谛 菩提娑婆诃
 
 
般若波罗密多心经 
English Translation copied from Ven. Fa Shi Chen Tao

THE DISCOURSE OF THE TEACHING BEQUEATHED BY THE BUDDHA

 
 
THE DISCOURSE OF THE TEACHING BEQUEATHED BY THE BUDDHA
 
 
 
 
 
http://bli2pl.ntcomp.com/www/media/publications/The_Bequeathed_Sutra_SYH.pdf


Translated into Chinese by the Indian Acarya Kumarajiva sometime prior to the year 956 Buddhist Era.[1]
I. OCCASION
WHEN LORD BUDDHA, Sage of the Sakyas, first turned the Wheel of the Dhamma, Venerable Annakondanna crossed over (the ocean of birth and death); while as a result of his last Discourse Venerable Subhadda crossed over likewise. All those who were (ready) to cross over, them he (helped) to cross over. When about to attain Final Nibbana, he was lying between the twin sala trees in the middle watch of the night. No sound disturbed the calm and silence; then, for the sake of the disciples (savaka), he spoke briefly on the essentials of Dhamma:
II. ON THE CULTIVATION OF VIRTUE IN THIS WORLD
1. Exhortation on keeping the Precepts
O bhikkhus, after my Parinibbana you should reverence and honor the Precepts of the Patimokkha. Treat them as a light which you have discovered in the dark, or as a poor man would treat a treasure found by him. You should know that they are your chief guide and there should be no difference (in your observance of them) from when I yet remained in the world. If you would maintain in purity the Precepts, you should not give yourselves over to buying, selling or barter. You should not covet fields or buildings, nor accumulate servants, attendants or animals. You should flee from all sorts of property and wealth as you would avoid a fire or a pit. You should not cut down grass or trees, neither break new soil nor plough the earth. Nor may you compound medicines, practice divination or sorcery according to the position of the stars, cast horoscopes by the waxing and waning of the moon, nor reckon days of good fortune. All these are things which are improper (for a bhikkhu).
Conduct yourselves in purity, eating only at the proper times and living your lives in purity and solitude. You should not concern yourselves with worldly affairs, nor yet circulate rumors. You should not mumble incantations, mix magic potions, nor bind yourselves in friendship to powerful persons, showing to them and the rich (special) friend-liness while treating with contempt those lacking (in worldly wealth, power and so forth). All such things are not to be done!
You should seek, with a steadfast mind, and with Right Mindfulness (samma sati), for Enlightenment. Neither conceal your faults (within), nor work wonders (without), thereby leading (yourself and) other people astray. As to the four offerings, be content with them, knowing what is sufficient. Receive them when offered but do not hoard them. This, briefly, is what is meant by observing the Precepts. These Precepts are fundamental (to a life based on Dhamma-Vinaya) and accord exactly with freedom (mokkha), and so are called the Patimokkha. By relying on them you may attain all levels of collectedness (samadhi) and likewise the knowledge of the extinction of dukkha (unsatisfactoriness). It is for this reason, bhikkhus, that you should always maintain the Precepts in purity and never break them. If you can keep these Precepts pure you possess an excellent (method for the attainment of Enlightenment), but if you do not do so, no merit of any kind will accrue to you. You ought to know for this reason that the Precepts are the chief dwelling-place of the merit which results in both body and mind (citta) being at rest.
2. Exhortation on the control of Mind and Body.
O bhikkus, if you are able already to keep within the Precepts, you must next control the five senses, not permitting the entry of the five sense desires by your unrestraint, just as a cowherd by taking and showing his stick prevents cows from entering another’s field, ripe for the harvest. In an evil-doer indulging the five senses, his five desires will not only exceed all bounds but will become uncontrollable, just as a wild horse unchecked by the bridle must soon drag the man leading it into a pit. If a man be robbed, his sorrow does not extend beyond the period of his life but the evil of that robber (sense-desires) and the depredations caused by him bring calamities extending over many lives, creating very great dukkha. You should control yourselves!
Hence, wise men control themselves and do not indulge their senses but guard them like robbers who must not be allowed freedom from restraint. If you do allow them freedom from restraint, before long you will be destroyed by Mara. The mind is the lord of the five senses and for this reason you should well control the mind. Indeed, you ought to fear indulgence of the mind’s (desires) more than poisonous snakes, savage beasts, dangerous robbers or fierce conflagrations. No simile is strong enough to illustrate (this danger). But think of a man carrying a jar of honey who, as he goes, heeds only the honey and is unaware of a deep pit (in his path)! Or think of a mad elephant unrestrained by shackles! Again, consider a monkey who after climbing into a tree, cannot, except with difficulty, be controlled! Such as these would be difficult to check; therefore hasten to control your desires and do not let them go unrestrained! Indulge the mind (with its desires) and you lose the benefit of being born a man; check it completely and there is nothing you will be unable to accomplish. That is the reason, O bhikkhus, why should strive hard to subdue your minds.
3. Exhortation on the moderate use of food.
O bhikkhus, in receiving all sorts of food and drinks, you should regard them as if taking medicine. Whether they be good or bad, do not accept or reject according to your likes and dislikes; just use them to support your bodies, thereby staying hunger and thirst. As bees while foraging among the flowers extract only the nectar, without harming their color and scent, just so, O bhikkhus, should you do (when collecting alms-food). Accept just enough of what people offer to you for the avoidance of distress. But do not ask for much and thereby spoil the goodness of their hearts, just as the wise man, having estimated the strength of his ox, does not wear out its strength by overloading.
4. Exhortation on sleeping.
O bhikkhus, by day you should practice good Dhamma and not allow yourselves to waste time. In the early evening and late at night do not cease to make an effort, while in the middle of the night you should chant the Suttas to make yourselves better informed. Do not allow yourselves to pass your lives vainly and fruitlessly on account of sleep. You should envisage the world as being consumed by a great fire and quickly determine to save yourselves from it. Do not (spend much time in) sleep! The robbers of the three afflictions forever lie in wait to kill men so that (your danger) is even greater than in a household rent by hatred. So, fearful, how can you sleep and not arouse yourselves? These afflictions are a poisonous snake asleep in your own hearts. They are like a black cobra sleeping in your room. Destroy the snake quickly with the sharp spear of keeping to Precepts! Only when that dormant snake has been driven away will you be able to rest peacefully. If you sleep, not having driven it away, you are men without shame (hiri). The clothing of shame (hiri) among all ornaments, is the very best. Shame can also be compared to an iron goad that can control all human wrong-doing; for which reason, O bhikkhus, you should always feel ashamed of unskillful actions (akusalakamma). You should not be without it even for a moment, for if you are parted from shame, all merits will be lost to you. He who has fear of blame (ottappa) has that which is good, while he who has no fear of blame (anottappa) is not different from the birds and beasts.
5. Exhortation on refraining from anger and ill will.
O bhikkhus, if there were one who came and dismembered you joint by joint, you should not hate him but rather include him in your heart (of friendliness — metta). Besides, you should guard your speech and refrain from reviling him. If you succumb to thoughts of hatred you block your own (progress in) Dhamma and lose the benefits of (accumulated) merits. Patience (khanti) is a virtue which cannot be equaled even by keeping the Precepts and (undertaking) the Austere Practices. Whosoever is able to practice patience can be truly called a great and strong man, but he who is unable to endure abuse as happily as though he were drinking ambrosia, cannot be called one attained to knowledge of Dhamma. Why is this? The harm caused by anger and resentment shatters all your goodness and so (greatly) spoils your good name that neither present nor future generations of men will wish to hear it. You should know that angry thoughts are more terrible than a great fire, so continually guard yourselves against them and do not let them gain entrance. Among the three robbers (the afflictions), none steals merit more than anger and resentment: Those householders dressed in white who have desires and practice little Dhamma, in them, having no way to control themselves, anger may still be excusable; but among those become homeless (pabbajjita) because they wish to practice Dhamma and to abandon desire, the harboring of anger and resentment is scarcely to be expected, just as one does not look for thunder or lightning from a translucent, filmy cloud.
6. Exhortation on refraining from arrogance and contempt.
O bhikkhus, rubbing your heads you should deeply consider yourselves in this way: ‘It is good that I have discarded personal adornment. I wear the russet robe of patches and carry a bowl with which to sustain life.’ When thoughts of arrogance or contempt arise, you must quickly destroy them by regarding yourselves in this way. The growth of arrogance and contempt is not proper among those wearing white and living the household life: how much less so for you, gone forth to homelessness! You should subdue your bodies, collecting food (in your bowls) for the sake of Dhamma-practice to realize Enlightenment.
7. Exhortation on flattery.
O bhikkhus, a mind inclined to flattery is incompatible with Dhamma, therefore it is right to examine and correct such a mind. You should know that flattery is nothing but deception, so that those who have entered the way of Dhamma-practice have no use for it. For this reason, be certain to examine and correct the errors of the mind, for to do so is fundamental.
III. ON THE ADVANTAGES FOR GREAT MEN GONE FORTH TO HOMELESSNESS.
1. The virtue of few wishes.
O bhikkhus, you should know that those having many desires, by reason of their desire for selfish profit, experience much dukkha. Those with few desires, neither desiring nor seeking anything, do not therefore experience such dukkha. Straight-away lessen your desires! Further, in order to obtain all kinds of merit you should practice the fewness of desires. Those who desire little do not indulge in flattery so as to away another’s mind, nor are they led by their desires. Those who practice the diminishing of desires thus achieve a mind of contentment having no cause for either grief or fear and, finding the things they receive are sufficient, never suffer from want. From this cause indeed, (comes) Nibbana. Such is the meaning of ‘having few wishes.’
2. The virtue of contentment.
O bhikkhus, if you wish to escape from all kinds of dukkha, you must see that you are contented. The virtue of contentment is the basis of abundance, happiness, peace and seclusion. Those who are contented are happy even though they have to sleep on the ground. Those who are not contented would not be so though they lived in celestial mansions. Such people feel poor even though they are rich, while those who are contented are rich even in poverty. The former are constantly led by their five desires and are greatly pitied by the contented Such is the meaning of ‘contentment’.
3. The virtue of seclusion.
O bhikkhus, seek the joy of quietness and passivity. Avoid confusion and noise and dwell alone in secluded places. Those who dwell in solitude are worshipped with reverence by Sakka and all celestials. This is why you should leave your own and other clans to live alone in quiet places, reflecting (to devdop insight) upon dukkha, its arising and its cessation. Those who rejoice in the pleasures of company must bear as well the pains of company, as when many birds flock to a great tree it may wither and collapse. Attachment to worldly things immerses one in the dukkha experienced by all men, like an old elephant bogged down in a swamp from which he cannot extricate himself. Such is the meaning of ‘secluding oneself.’
4. The virtue of energetic striving.
O bhikkhus, if you strive diligently, nothing will be difficult for you. As a little water constantly trickling can bore a hole through a rock, so must you always strive energetically. If the mind of a disciple (savaka) becomes idle and inattentive, he will resemble one who tries to make fire by friction but rests before the heat is sufficient. However much he desires fire, he cannot (make even a spark). Such is the meaning of ‘energetic striving’.
5. The virtue of attentiveness.
O bhikkhus, seek for a Noble Friend (kalyanamitta). Seek him who will best (be able to) aid you (in developing) the unexcelled and unbroken attention. If you are attentive, none of the (three) robbers, the afflictions, can enter your mind. That is why you must keep your mind in a state of constant attention, for by loss of attention you lose all merits. If your power of attention is very great, though you fall among (conditions favoring) the five robbers of sense-desire, you will not be harmed by them, just as a warrior entering a battle well covered by armor has nothing to fear. Such is the meaning of ‘unbroken attention.’
6. The virtue of collectedness (samadhi).
O bhikkhus, if you guard your mind, so guarded the mind will remain in a state of steady collectedness. If your minds are in a state of collectedness, you will be able to understand the arising and passing away of the impermanent world. For this reason you should strive constantly to practice the various stages of absorption (jhana). When one of these states of collectedness is reached, the mind no longer wanders. A disciple who practices (to attain collectedness) is just like an irrigator who properly regulates his dykes. As he guards water, even a small amount, so should you guard the water of wisdom, thereby preventing it from leaking away. Such is the meaning of ‘collectedness’.
7. The virtue of wisdom. (PRAJNA)
O bhikkhus, if you have wisdom, then do not hunger to make a display of it. Ever look within yourselves so that you do not fall into any fault. In this way you will be able to attain freedom from (the tangle of) the interior and exterior (spheres of senses and sense-objects–ayatana). If you do not accomplish this you cannot be called Dhamma practicers, nor yet are you common persons clad in white, so there will be no name to fit you! Wisdom is a firmly -bound raft which will ferry you across the ocean of birth, old age, sickness and death. Again, it is a brilliant light with which to dispel the black obscurity of ignorance. It is a good medicine for all who are ill. It is a sharp axe for cutting down the strangling fig–tree of the afflictions. That is why you should, by the hearing-, thinking- and development-wisdoms increase your benefits (from Dhamma). If you have Insight (vipassana) stemming from (development-wisdom), though your eyes are but fleshly organs you will be able to see clearly (into your own citta.) Such is the meaning of ‘wisdom’.
8. The virtue of restraint from idle talk.
O bhikkhus, if you indulge in all sorts of idle discussions then your mind will be full of chaotic thoughts, and though you have gone forth to homelessness you will be unable to attain Freedom. That is why, O bhikkhus, you should immediately cease from chaotic thoughts and idle discussions. If you want to attain the Happiness of Nibbana, you must eliminate completely the illness of idle discussion.
IV. SELF EXERTION
O bhikkhus, as regards all kinds of virtue, you should ever rid yourselves of laxity, as you would flee from a hateful robber. That Dhamma which the greatly-compassionate Lord has taught for your benefit is now concluded, but it is for you to strive diligently to practice this teaching. Whether you live in the mountains or on the great plains, whether you sojourn beneath a tree or in your own secluded dwellings, bear in mind the Dhamma you have received and let none of it be lost. You should always exert yourselves in practicing it diligently, lest you die after wasting a whole lifetime and come to regret it afterwards. I am like a good doctor who, having diagnosed the complaint, prescribes some medicine; but whether it is taken or not, does not depend on the doctor. Again, I am like a good guide who points out the best road; but if, having heard of it, (the enquirer) does not take it, the fault is not with the guide.
V. ON CLEARING UP ALL DOUBTS
O bhikkhus, if you have any doubts regarding the Four Noble Truths: of unsatis-factoriness (dukkha) and the rest, (its arising. its cessation and the Practice-path going to its cessation), you should ask about them at once. Do not harbor such doubts without seeking to resolve them.
On that occasion the Lord spoke thus three times, yet there were none who question-ed him. And why was that? Because there were none in that assembly (of bhikkhus) who harbored any doubts.
Then the venerable Anuruddha, seeing what was in the minds of those assembled, respectfully addressed the Buddha thus: ‘Lord, the moon may grow hot and the sun may become cold, but the Four Noble Truths proclaimed by the Lord cannot be otherwise. The Truth of Dukkha taught by the Lord describes real dukkha which cannot become happiness. The accumulation of desires truly is the cause of the Arising of Dukkha; there can never be a different cause. If dukkha is destroyed (the Cessation of Dukkha), it is because the cause of dukkha has been destroyed, for if the cause is destroyed the result must also be destroyed. The Practice path going to the Cessation of Dukkha is the true path, nor can there be another. Lord, all these bhikkhus are certain and have no doubts about the Four Noble Truths.
In this assembly, those who have not yet done what should be done (i. e., attained to Enlightenment), will, on seeing the Lord attain Final Nibbana, certainly feel sorrowful. (Among them) those who have newly entered upon the Dhamma-way and who have heard what the Lord has (just said), they will all reach Enlightenment (in due course) seeing Dhamma as clearly as a flash of lightning in the dark of the night. But is there anyone who has done what should be done (being an Arahant), already having crossed over the ocean of dukkha who will think thus: “The Lord has attained Final Nibbana; why was this done so quickly?”
Although the Venerable Anuruddha had thus spoken these words, and the whole assembly had penetrated the meaning of the Four Noble Truths, still the Lord wished to strengthen all in that great assembly. With a mind of infinite compassion he spoke (again) for their benefit.
“O bhikkhus, do not feel grieved. If I were to live in the world for a whole aeon (kappa), my association with you would still come to an end, since a meeting with no parting is an impossibility. The Dhamma is now complete for each and every one, so even if I were to live longer it would be of no benefit at all. Those who were (ready) to cross over, both among the celestials and men, have all without exception attained Enlightenment, while those who have not yet completed their crossing (of the ocean of Samsara to the Further Shore or Nibbana) have already produced the necessary causes (to enable them to do so in course of time).
From now on, all my disciples must continue to practice (in this way) without ceasing, whereby the body of the Tathagata’s Dhamma will be ever lasting and indestructi-ble. But as to the world, nothing there is eternal, so that all meeting must be followed by partings. Hence, do not harbor grief, for such (impermanence) is the nature of worldly things. But do strive diligently and quickly seek for Freedom. With the light of Perfect Wisdom destroy the darkness of ignorance, for in this world is nothing strong or enduring.
Now that I am about to attain Final Nibbana, it is like being rid of a terrible sickness. This body is a thing of which we are indeed well rid, an evil thing falsely going by the name of self and sunk in the ocean of birth, disease, old age and death. Can a wise man do aught but rejoice when he is able to rid himself of it, as others might (be glad) when slaying a hateful robber?
O bhikkhus, you should always exert the mind, seeking the Way out (of the Wandering-on, or samsara). All forms in the world, without exception, whether moving or non-moving, are subject to decay and followed by destruction. All of you should stop. It is needless to speak again. Time is passing away. I wish to cross over to Freedom (from existence in this world). These are my very last instructions.”
Notes from the editor of the web edition
[1] Around 344-413 AD.
Print version published by The Buddhist Association of the United States (BAUS)

Wednesday, January 9, 2013

The Great Festival to Liberate All Beings of Water and Land 法界圣凡水陆普度大斋胜会,简称水陆法会,是佛教中最隆重、最殊胜的一种经忏佛事法会。

法界圣凡水陆普度大斋胜会
 
简称水陆法会,
 
是佛教中最隆重、最殊胜的一种经忏佛事法会。 
 
 
This festival is one of the grandest Buddhist rituals. By serving all beings, it is a majestic example of universal compassion. The opportunity to participate in such a meritorious event is most precious, and should be cherished by all.

Saturday, January 5, 2013



http://www.youtube.com/watch?feature=player_embedded&v=TJL2HymVOxs


Earlier on when I posted on 'Journey to the West', I said that I will post the music to this wonderful Chinese Classic Literature. This song that I am posting is the latest serial made in 2012. The music is rearranged and sang by Dao Lang. With his low and husky voice, he injected impact and feelings into the song. Even if you do not know the story, from the song you will feel the perseverance and challenges that the Monk and his Three Disciples has to go through to achieve what they set out to do.

As in Butterfly Lovers or Phantom of the Opera, one needs not tell you the song title, the success of such classic songs are... when you hear it, you know it.
Here is the inspiring song. On the video you will see the painstaking preparations of the various personalities prior shooting. You will hear Dao Lang sing. Kudos to those who gave us so much enjoyment and thanks to all those behind the scene, without everyone we will not be able to sit in front of the TV to see such mesmerizing production.
Title : 敢问路在何方 (May I ask where is the Path)
           Gan wen lu zai he fang
你挑着担, 我牵着马
Ni tiao ze dan, wo qian ze ma
You lug the luggage, I lead the horse

迎来日出, 送走晚霞
Ying lai ri chu, song zuo wan xia
Together we saw many sunrises, and said goodbye to many sunsets

踏平坎坷, 成大道
Da ping kan ke, cheng da dao
The Path is hard to travel, and it leads to Enlightenment

斗罢艰险, 又出发, 又出发
Dou ba jian xian, you chu fa, you chu fa
Meeting difficulties and challenges along the Way, but we will not be hindered and carry on our Journey again.

啦啦 。。。。。
la...la...la...la...la...la...la......

一番番春秋 冬夏
Yi fan fan chun qiu dong xia
Many Spring, Summer, Autumn and Winter passed by

一场场酸甜 苦辣
Yi chang chang tian xuan ku la
Experiencing all the Sour and Sweetness, Bitter and the like of Life

敢问路在何方,路在脚下
Gan wen lu zai he fang, lu zai jiao xia
May I ask where is the Path, the Path is beneath our feet

你挑着担, 我牵着马
Ni tiao ze dan, wo qian ze ma
You lug the luggage, I lead the horse

翻山涉水, 两肩双滑
Fan san se shui, liang jian shuang hua
Over the mountains and streams we travelled until we feel the burdens on  both shoulders

中日累点,人世上
Zhong ri lei dian, ren shi jian
It is tiring to strive in this Samsara

一路嚎歌, 向天涯, 向天涯
Yi lu hao ge, xiang tian ya, xiang tian ya
We sang along on the Path and we walked on and on

啦啦 。。。。。
la...la...la...la...la...la...la......

一番番春秋 冬夏
Yi fan fan chun qiu dong xia
Many Spring, Summer, Autumn and Winter passed by

一场场酸甜 苦辣
Yi chang chang tian xuan ku la
Experiencing all the Sour and Sweetness, Bitter and the like of Life

敢问路在何方,路在脚下
Gan wen lu zai he fang, lu zai jiao xia
May I ask where is the Path, the Path is beneath our feet
敢问路在何方,路在脚下。。。。。。。。。。。
Gan wen lu zai he fang, lu zai jiao xia.............
May I ask where is the Path, the Path is beneath our feet
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Actually the Path to Enlightenment is not an easy Track because our Mind is clouded. It needs a lot of perseverance, patience, wisdom and believe to walk to the end. We walk this Path for the sake of all Sentient Beings and that is why we walk on and on until we reach our destination....Nirvana!
May all Beings be well and Happy