大悲神咒
(靈巖山寺快板)
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Saturday, January 29, 2011
Friday, January 28, 2011
The Heart Sutra - English version - Full version
http://online.sfsu.edu/~rone/Buddhism/BTTStexts/ps.heart.02.020530.print.pdf
The Heart Sutra
Prajna Paramita Hrydaya Sutra
Preface#1 — Disciple Nien An
Preface#2 — Disciple Wang K'ai
Translator's Introduction — Ven. Dharma Master Lok To
Prologue — Grand Master T'an Hsu
Commentary — Grand Master T'an Hsu
"When the Bodhisattva Avalokitesvara."
[ Commentary on above text ]
"Was Coursing in the Deep Prajna Paramita."
[ Commentary on above text ]
"He Perceived That All Five Skandhas Are Empty."
[ Commentary on above text ]
"Thus He Overcame All Ills and Suffering."
[ Commentary on above text ]
"Oh, Sariputra, Form Does not Differ From the Void,
And the Void Does Not Differ From Form.
Form is Void and Void is Form;
The Same is True For Feelings,
Perceptions, Volitions and Consciousness."
[ Commentary on above text ]
"Sariputra, the Characteristics of the
Voidness of All Dharmas
Are Non-Arising, Non-Ceasing, Non-Defiled,
Non-Pure, Non-Increasing, Non-Decreasing."
[ Commentary on above text ]
"Therefore, in the Void There Are No Forms,
No Feelings, Perceptions, Volitions or Consciousness."
[ Commentary on above text ]
"No Eye, Ear, Nose, Tongue, Body or Mind;
No Form, Sound, Smell, Taste, Touch or Mind Object;
No Realm of the Eye,
Until We Come to No realm of Consciousness."
[ Commentary on above text ]
"No ignorance and Also No Ending of Ignorance,
Until We Come to No Old Age and Death and
No Ending of Old Age and Death."
[ Commentary on above text ]
"Also, There is No Truth of Suffering,
Of the Cause of Suffering,
Of the Cessation of Suffering, Nor of the Path."
[ Commentary on above text ]
"There is No Wisdom, and There is No Attainment Whatsoever."
[ Commentary on above text ]
"Because There is Nothing to Be Attained,
The Bodhisattva Relying On Prajna Paramita Has
No Obstruction in His Mind."
[Commentary on above text]
"Because There is No Obstruction, He Has no Fear,"
[ Commentary on above text ]
"And He passes Far Beyond Confused Imagination."
[ Commentary on above text ]
"And Reaches Ultimate Nirvana."
[ Commentary on above text ]
"The Buddhas of the Past, Present and Future,
By Relying on Prajna Paramita
Have Attained Supreme Enlightenment."
[ Commentary on above text ]
"Therefore, the Prajna Paramita is the Great Magic Spell,
The Spell of Illumination, the Supreme Spell,
Which Can Truly Protect One From All Suffering Without Fail."
[ Commentary on above text ]
"Therefore He Uttered the Spell of Prajnaparmita,
Saying Gate, Gate, Paragate, Parasamgate, Bodhi Svaha."
[ Commentary on above text ]
The Heart Sutra
Prajna Paramita Hrydaya Sutra
Preface#1 — Disciple Nien An
Preface#2 — Disciple Wang K'ai
Translator's Introduction — Ven. Dharma Master Lok To
Prologue — Grand Master T'an Hsu
Commentary — Grand Master T'an Hsu
"When the Bodhisattva Avalokitesvara."
[ Commentary on above text ]
"Was Coursing in the Deep Prajna Paramita."
[ Commentary on above text ]
"He Perceived That All Five Skandhas Are Empty."
[ Commentary on above text ]
"Thus He Overcame All Ills and Suffering."
[ Commentary on above text ]
"Oh, Sariputra, Form Does not Differ From the Void,
And the Void Does Not Differ From Form.
Form is Void and Void is Form;
The Same is True For Feelings,
Perceptions, Volitions and Consciousness."
[ Commentary on above text ]
"Sariputra, the Characteristics of the
Voidness of All Dharmas
Are Non-Arising, Non-Ceasing, Non-Defiled,
Non-Pure, Non-Increasing, Non-Decreasing."
[ Commentary on above text ]
"Therefore, in the Void There Are No Forms,
No Feelings, Perceptions, Volitions or Consciousness."
[ Commentary on above text ]
"No Eye, Ear, Nose, Tongue, Body or Mind;
No Form, Sound, Smell, Taste, Touch or Mind Object;
No Realm of the Eye,
Until We Come to No realm of Consciousness."
[ Commentary on above text ]
"No ignorance and Also No Ending of Ignorance,
Until We Come to No Old Age and Death and
No Ending of Old Age and Death."
[ Commentary on above text ]
"Also, There is No Truth of Suffering,
Of the Cause of Suffering,
Of the Cessation of Suffering, Nor of the Path."
[ Commentary on above text ]
"There is No Wisdom, and There is No Attainment Whatsoever."
[ Commentary on above text ]
"Because There is Nothing to Be Attained,
The Bodhisattva Relying On Prajna Paramita Has
No Obstruction in His Mind."
[Commentary on above text]
"Because There is No Obstruction, He Has no Fear,"
[ Commentary on above text ]
"And He passes Far Beyond Confused Imagination."
[ Commentary on above text ]
"And Reaches Ultimate Nirvana."
[ Commentary on above text ]
"The Buddhas of the Past, Present and Future,
By Relying on Prajna Paramita
Have Attained Supreme Enlightenment."
[ Commentary on above text ]
"Therefore, the Prajna Paramita is the Great Magic Spell,
The Spell of Illumination, the Supreme Spell,
Which Can Truly Protect One From All Suffering Without Fail."
[ Commentary on above text ]
"Therefore He Uttered the Spell of Prajnaparmita,
Saying Gate, Gate, Paragate, Parasamgate, Bodhi Svaha."
[ Commentary on above text ]
Heart Sutra
"Heart Sutra" creates logically "Living forever".
http://vodpod.com/watch/4949754-the-heart-sutra-
Are you interested in the oriental philosophy or the process of thinking in Buddhism?
If you are interested in them, it is recommended that you read Heart Sutra.
It is stated in the Heart Sutra what oriental thinking is.
Heart Sutra is a sutra, yet also a philosophical paper.
The outline of Heart Sutra
The original name for the Heart Sutra in Sanskrit was "Prajna paramita hrdaya Sutra".
In the Hsuan-chuang translation, it is "般若波羅蜜多心経 ".
The Heart Sutra is a Buddhist scripture written in ancient India.
It is said that the Heart Sutra is the essence of the Daihannnya sutra, which amounts to 600 volumes, and explains that Kuh (sunya) is the core of Mahayanist Buddhism.
The original text of the Heart Sutra was written in the language of ancient India, Sanskrit.
After the Sutra was translated into Chinese, it came to Japan.
There are different versions of Heart Sutras that have been translated into Chinese, but the Heart Sutra generally recognized in Japan was translated by Hsuan-chuang.
He was one of the 4 major translators in China, who lived during the Tang Dynasty.
Hsuan-chuang left Changan, China in 629 A.D., and visited various regions of India.While in India he collected many Buddhist scriptures, and then returned to Changan in 645 A.D. Upon his return, he began to translate many Buddhist scriptures into Chinese. After working for 18 years, Hsuan-chuang finalized the translation of the Heart Sutra known today.
Heart Sutra expresses the idea of Kuh by using only 266 Chinese characters.
Prajna Paramita Hrdaya Sutra
観自在菩薩 行深般若波羅蜜多時 照見五蘊皆空 度一切苦厄
Considering carefully with deep wisdom, Avalokiteshvara, who discerned the five skandhas (five aggregates) and Kuh (sunya), has understood all the distress of the world.
Avalokiteshvara, who is called the Goddess of Mercy, can freely perceive all things in the world.
"The five skandhas (five aggregates)" are the five elements recognized in Buddhism.
There are "Siki(rupa)", "Ju(vedana)", "Sou(sanjna)", "Gyou (samskara)",and "Shiki(vijnana)".These five elements constitute the existence of mankind.
"Siki (rupa)" means all things with color and form.
"Ju (vedana)" expresses perception
"Sou (sanjna)" is the same as recognition or conception.
"Gyou (samskara)" is translated into reaction, and
"Shiki (vijnana)" is translated into consciousness or mental function
"Kuh (sunya)" indicates "void or emptiness" when it is generally considered and spoken,.
Furthermore, "Kuh (sunya)" is indicated as a thought.
"Kuhn (sunya)" as "a Buddhistic thought" is not able to explain immediately. Since we want to understand "Kuh (sunya)", we are reading "Heart Sutra" just now.
Many Bodhisattvas and St.Buddhist have gathered around The Buddha.
Kanjizai Bosatu (Avalokiteshvara) is preaching for them.
舎利子
O Shari Putra
Avalokiteshvara suggests to Shari Putra (St. Shirley in Buddha's 10 major pupils).
色不異空 空不異色 色即是空 空即是色
Siki (rupa) does not differ from Kuh (sunya), and Kuh (sunya) does not differ from Siki (rupa) either.
Siki (rupa) is identical with Kuh (sunya), and Kuh (sunya) is the same as that of Siki (rupa).
受想行識 亦復如是
Ju (vedana), Sou (sanjna), Gyou (samskara), and Shiki (vijnana) are the same as Siki (rupa).
The relation between the“Five skandhas” and Kuh (sunya) is stated above.
The Kuh (sunya) at the Buddhistic core is connected with the Five skandhas which constitute a mankind.
This expresses that Kuh (sunya) is not a distant and unknown world.
舎利子
Again Avalokiteshvara suggests to Shari Putra;
是諸法空想
All things in the universe are various phases of Kuh (sunya).
All things in the universe will be drawn from Kuh.
不生不滅 不垢不浄 不増不減
It is such a thing that does not appear nor disappear, not be pure but not impure, and does not increase but does not decrease, either.
是故空中
Therefore, Kuh (sunya) is just in the middle of all things.
The concept of confrontation gives Kuh a clearer meaning. What does "being in the middle” mean?
There are many confrontation concepts.
For example,
left and right, brightness and darkness, increase and decrease, positive and negative, life and death, etc.
People gauge things using some degree of confrontation.
However, Kuh (sunya) does not affirm a confrontation concept and does not carry out denial, either.
The Sutra suggests that Kuh (sunya) is neither left nor right.
Therefore, Kuh (sunya) will be just in the middle.
Above, the Kuh (sunya) characteristic has been described.
Here, it has been explained that Kuh (sunya) is just in the middle of everything.
This interpretation completely differs from the descriptions found in the other explanations of Heart Sutra.
Many of the other explanations about this clause say "There is no Siki (rupa) in the Kuh (sunya)
是故 空中無色
If interpreted as such, it is contradictory that Siki (rupa) is identical with Kuh
(sunya) and that Kuh (sunya) is the same as of Siki (rupa).
色即是空 空即是色
Let's recall the Kuh as language, now.
Kuh (sunya) in India is understands as the zero (0) place holder in a number.
Zero is in the middle of a positive number (Plus) and a negative number (Minus).
Zero is neither a positive number nor a negative number.
We know the concept of Zero;
Plus (+) and Minus (-) together make Zero (0).
3-2=1,
3-3 = it is nothing,
3-5 = it cannot count.
Using arithmetic from the early the stages of elementary school, all of these answers are correct, yet by learning how to use zero the answers will be;
3-3=0, 3-5=-2.
Zero becomes the mathematical foundation for understanding the relationship between positive and negative and the concept of confrontation that occurs.
To understand this better, take the example of a boy with a basket of fruit.
He owns three oranges now.
If two oranges are eaten, one remains. Yet there will be nothing if he eats all three oranges.
It is impossible for him to eat four or five oranges. When the three oranges are finished, there will be nothing left, period.
However, if the concept of "zero" enters, the boy can count the non existent 4th and 5th oranges as minus 1 ( -1 ) and minus 2 ( -2 ), even though he will not be able to eat them.
If there is a concept of zero, from an infinite positive number to an infinite negative number, the numbers will continue forever on both sides. The start and the end are lost in a number.
Kuh (sunya) is not a number.
Although it should not be understood as zero, it seems like its concept is very similar to zero.
Therefore, Kuh will be used as a marker between the Buddhist concept of "life and death", much the same way zero is used to divide a number into positive (plus) and negative (minus).
Numerically Kuh can be represented as zero on a number line (... +1, 0, -1...).
"Number" (as in +1 and –1) can be used to represent "life".
Therefore, "life", "Kuh, and death" follow the linear order of "positive life", "Kuh" and "negative life". The concept of "death" disappears.
When the "concept of Kuh " intervenes between "life and death", death will not be relevant; rather the concept of "positive life and negative life" is formed.
...+1, 0, -1...
life & death >>> …+life, Kuh,-life…
Positive life is living now (alive).
Negative life is invisible and untouchable. (It is neither alive nor nothing)
It is speculated that positive life will transform into negative life by depending upon Kuh.
Therefore the start and the end will be lost in the "life", and people will be able to grow into the "negative life" through Kuh, after living their "positive life".
The concept of Kuh being "just in the middle of all things" is best demonstrated between life and death, and further clarifies its concept.
"Nothing" is explained by the following paragraph.
無色無受想行識
If there is no rupa and there is no vedana, sanjna, samskara or vijnana;
(If the five skandhas (five aggregates) does not exist;)
無限耳鼻舌身意
It has no eye, ear, nose, tongue, body or mind, and if it has no eye, ear, nose, tongue, body or mind;
無色声香味触法
It possesses no form, color, sound, smell, taste, touch or idea.
無限界乃至無意識界
無無明亦無無明尽
乃至無老死亦
無老死尽
無苦集滅道 無知亦無得
The world without an eye does not even have a light and remains as it is.
In the world without an ear, there is no silent skill and it remains as it is.
In the world without a nose, it does not even say that it does not smell and remains as it is.
Furthermore, in the unconscious world, it does not even consider growing into decay or death.
The twelve links in the chain of existence (nidanas) from "ignorance (avidya)" up to decay and death (jaramarana)" are lost.
Further, the four noble truths, awakening, and attainment of enlightenment are also lost. There is even no Buddhahood.
"The twelve links in the chain of existence (nidanas)" and "the four noble truths" are important Buddhist doctrines.
The five skandhas are five elements that constitute the existence of man.
If the five skandhas are missing, it is the same as being dead.
However, in the Heart Sutra, it does not say, "People died".
This is the doctrine in Buddhism of becoming settled.
以 無 所得
Here, it is explained that Nothing is self positioning.
(The stage of Nothing was indicated from having been stated until now )
Life can be viewed as transient, but it is important to remember that people do not become “nothing” after death.
故 菩提薩垂 依般若波羅蜜多 故心無圭礙
Bodhisattvas who have discerned the stage of Nothing and depended on Prajna-paramita, have become free for all hindrances.
無圭礙故無有恐怖 遠離転倒夢想 究境涅槃
Since he became free for all hindrances, he had no fear.
Therefore, he was separated from all the delusive and perverted ideas, and was able to come to a quiet fresh ground (Final Nirvana).
三世諸佛 依般若波羅蜜多故 得阿耨多羅三藐三菩提
By relying on Prajna-paramit, all bodhisattvas and saints have obtained supremely perfect enlightenment (anuttara-samyak-sambodhi).
故知般若波羅蜜多 是大神呪 是大明呪
是無上呪 是無等等呪 能除一切苦 真実不虚
Therefore, we know that Prajna-paramita is the perfect Mantra, the transcendent, utmost and supreme Mantra that is true without falsehood and can wipe out all sufferings.
故説般若波羅蜜多呪 即説呪曰
Therefore, Buddhist praises and prays for the Prajna-paramita. Let's pray.
Languages to pray,
羯帝羯帝波羅羯帝 波羅僧羯帝 菩提僧莎訶
Gate, gate, paragate, parasamgate, Bodhi Svaha!
In the second half of the Heart Sutra, "Prajna Paramita" is repeated no less than 4 times.
The "prajna" is translated into "wisdom." "Prajna Paramita" is translated into "completion of wisdom."
However, it is difficult to understand the full meaning of "completion of wisdom."
Therefore, these Chinese characters explain the wonderful expression of Prajna Paramita.
波 (pa);
Wave “It is”.
羅 (ra);
“There is a belt of cloth” (= a belt like long thing).
蜜多 (mita);”There is much delicious sweet honey.”
An image comes to mind.
It is the Ganges; the big sacred river in India that is like a mother's un-exhaustive affection.
The wisdom is so deep that it can leave everything unsaid. It seems that Prajna Paramita is like such wisdom.
Heart Sutra describes the relation between the five aggregates and the Kuh first, which subsequently refers to the characteristic of Kuh and its explanation of Nothing.
It is further stated that spiritual enlightenment can be obtained by depending upon Prajna Paramita.
By using a syllogism with clear logic, the order of the text follows the pattern of introduction, development, turn and conclusion.
The poetry of the phoneme is evident in the execution of the clause.
In Buddhism, a person who comes to know spiritual enlightenment without the help of a teacher is also accepted. Yet, he shall attain the highest level of spiritual enlightenment only through Prajna Paramit.
Postscript
During the lecture of Heart Sutra, Prof. Takagami explained it as follows.
It is rather difficult to explain briefly what Buddhist fundamental thought is.
I will think "Kuh", if it says at a word.
However, "Kuh" is one of the mysteries in Buddhism.
It is the exhibited secret.
Nobody can completely understand as one who understands it.
However, the instruction called Buddhism has described the Kuh from various angles and positions.
In the description of this Heart Sutra, it was explained that Kuh was just in the middle of all things.
It seems clear to include the concept of zero.
Kuh is made to intervene in between "life and death", and it seems that it is Buddhism, which creates "negative life".
People ask the meaning to which oneself is valid. It is an eternal theme whether life exists by chance or originates through necessity.
People can understand that death is necessary. However, they cannot understand the existence of the world after death.
Life is an accidental occurrence, and if death is the end for everyone, people should not worry about "the world after death." It is because all will become "nothing" when they die. Life returns to "nothing" throughout life.
If it is right, it is too sad to survive a lifetime of only pain.
If they say that your existence has value, it should not become "nothing" that you lived, even after finishing life.
Heart Sutra explains the concept of "Kuh" and "nothing", and is preaching logically the instruction that results in spiritual enlightenment.
After reading Heart Sutra, you may understand that the thinking that the balance is maintained and inclines toward neither is respected in Buddhism.
The harmony with artificiality and nature is the most modern problem.
http://vodpod.com/watch/4949754-the-heart-sutra-
觀自在菩薩﹐行深般若波羅蜜多時﹐
照見五蘊皆空﹐度一切苦厄。
舍利子﹐色不異空﹐空不異色﹐
色即是空﹐空即是色﹐
受想行識﹐亦復如是。
舍利子﹐是諸法空相﹐
不生不滅﹐不垢不淨﹐不增不減。
是故空中無色﹐無受想行識。
無眼耳鼻舌身意﹐無色聲香味觸法。
無眼界﹐乃至無意識界。
無無明﹐亦無無明盡﹐
乃至無老死﹐亦無老死盡。
無苦集滅道。無智亦無得。
以無所得故﹐菩提薩埵﹐
依般若波羅蜜多故﹐心無罣礙﹐無罣礙故﹐
無有恐怖﹐遠離顛倒夢想﹐究竟涅槃。
三世諸佛﹐依般若波羅蜜多故﹐
得阿耨多羅三藐三菩提﹐
故知般若波羅蜜多﹐是大神咒﹐是大明咒﹐
是無上咒﹐是無等等咒﹐
能除一切苦﹐真實不虛。
故說般若波羅蜜多咒﹐
即說咒曰：「揭帝揭帝﹐波羅揭帝﹐波羅僧揭帝﹐菩提梭哈。」
Are you interested in the oriental philosophy or the process of thinking in Buddhism?
If you are interested in them, it is recommended that you read Heart Sutra.
It is stated in the Heart Sutra what oriental thinking is.
Heart Sutra is a sutra, yet also a philosophical paper.
The outline of Heart Sutra
The original name for the Heart Sutra in Sanskrit was "Prajna paramita hrdaya Sutra".
In the Hsuan-chuang translation, it is "般若波羅蜜多心経 ".
The Heart Sutra is a Buddhist scripture written in ancient India.
It is said that the Heart Sutra is the essence of the Daihannnya sutra, which amounts to 600 volumes, and explains that Kuh (sunya) is the core of Mahayanist Buddhism.
The original text of the Heart Sutra was written in the language of ancient India, Sanskrit.
After the Sutra was translated into Chinese, it came to Japan.
There are different versions of Heart Sutras that have been translated into Chinese, but the Heart Sutra generally recognized in Japan was translated by Hsuan-chuang.
He was one of the 4 major translators in China, who lived during the Tang Dynasty.
Hsuan-chuang left Changan, China in 629 A.D., and visited various regions of India.While in India he collected many Buddhist scriptures, and then returned to Changan in 645 A.D. Upon his return, he began to translate many Buddhist scriptures into Chinese. After working for 18 years, Hsuan-chuang finalized the translation of the Heart Sutra known today.
Heart Sutra expresses the idea of Kuh by using only 266 Chinese characters.
Prajna Paramita Hrdaya Sutra
観自在菩薩 行深般若波羅蜜多時 照見五蘊皆空 度一切苦厄
Considering carefully with deep wisdom, Avalokiteshvara, who discerned the five skandhas (five aggregates) and Kuh (sunya), has understood all the distress of the world.
Avalokiteshvara, who is called the Goddess of Mercy, can freely perceive all things in the world.
"The five skandhas (five aggregates)" are the five elements recognized in Buddhism.
There are "Siki(rupa)", "Ju(vedana)", "Sou(sanjna)", "Gyou (samskara)",and "Shiki(vijnana)".These five elements constitute the existence of mankind.
"Siki (rupa)" means all things with color and form.
"Ju (vedana)" expresses perception
"Sou (sanjna)" is the same as recognition or conception.
"Gyou (samskara)" is translated into reaction, and
"Shiki (vijnana)" is translated into consciousness or mental function
"Kuh (sunya)" indicates "void or emptiness" when it is generally considered and spoken,.
Furthermore, "Kuh (sunya)" is indicated as a thought.
"Kuhn (sunya)" as "a Buddhistic thought" is not able to explain immediately. Since we want to understand "Kuh (sunya)", we are reading "Heart Sutra" just now.
Many Bodhisattvas and St.Buddhist have gathered around The Buddha.
Kanjizai Bosatu (Avalokiteshvara) is preaching for them.
舎利子
O Shari Putra
Avalokiteshvara suggests to Shari Putra (St. Shirley in Buddha's 10 major pupils).
色不異空 空不異色 色即是空 空即是色
Siki (rupa) does not differ from Kuh (sunya), and Kuh (sunya) does not differ from Siki (rupa) either.
Siki (rupa) is identical with Kuh (sunya), and Kuh (sunya) is the same as that of Siki (rupa).
受想行識 亦復如是
Ju (vedana), Sou (sanjna), Gyou (samskara), and Shiki (vijnana) are the same as Siki (rupa).
The relation between the“Five skandhas” and Kuh (sunya) is stated above.
The Kuh (sunya) at the Buddhistic core is connected with the Five skandhas which constitute a mankind.
This expresses that Kuh (sunya) is not a distant and unknown world.
舎利子
Again Avalokiteshvara suggests to Shari Putra;
是諸法空想
All things in the universe are various phases of Kuh (sunya).
All things in the universe will be drawn from Kuh.
不生不滅 不垢不浄 不増不減
It is such a thing that does not appear nor disappear, not be pure but not impure, and does not increase but does not decrease, either.
是故空中
Therefore, Kuh (sunya) is just in the middle of all things.
The concept of confrontation gives Kuh a clearer meaning. What does "being in the middle” mean?
There are many confrontation concepts.
For example,
left and right, brightness and darkness, increase and decrease, positive and negative, life and death, etc.
People gauge things using some degree of confrontation.
However, Kuh (sunya) does not affirm a confrontation concept and does not carry out denial, either.
The Sutra suggests that Kuh (sunya) is neither left nor right.
Therefore, Kuh (sunya) will be just in the middle.
Above, the Kuh (sunya) characteristic has been described.
Here, it has been explained that Kuh (sunya) is just in the middle of everything.
This interpretation completely differs from the descriptions found in the other explanations of Heart Sutra.
Many of the other explanations about this clause say "There is no Siki (rupa) in the Kuh (sunya)
是故 空中無色
If interpreted as such, it is contradictory that Siki (rupa) is identical with Kuh
(sunya) and that Kuh (sunya) is the same as of Siki (rupa).
色即是空 空即是色
Let's recall the Kuh as language, now.
Kuh (sunya) in India is understands as the zero (0) place holder in a number.
Zero is in the middle of a positive number (Plus) and a negative number (Minus).
Zero is neither a positive number nor a negative number.
We know the concept of Zero;
Plus (+) and Minus (-) together make Zero (0).
3-2=1,
3-3 = it is nothing,
3-5 = it cannot count.
Using arithmetic from the early the stages of elementary school, all of these answers are correct, yet by learning how to use zero the answers will be;
3-3=0, 3-5=-2.
Zero becomes the mathematical foundation for understanding the relationship between positive and negative and the concept of confrontation that occurs.
To understand this better, take the example of a boy with a basket of fruit.
He owns three oranges now.
If two oranges are eaten, one remains. Yet there will be nothing if he eats all three oranges.
It is impossible for him to eat four or five oranges. When the three oranges are finished, there will be nothing left, period.
However, if the concept of "zero" enters, the boy can count the non existent 4th and 5th oranges as minus 1 ( -1 ) and minus 2 ( -2 ), even though he will not be able to eat them.
If there is a concept of zero, from an infinite positive number to an infinite negative number, the numbers will continue forever on both sides. The start and the end are lost in a number.
Kuh (sunya) is not a number.
Although it should not be understood as zero, it seems like its concept is very similar to zero.
Therefore, Kuh will be used as a marker between the Buddhist concept of "life and death", much the same way zero is used to divide a number into positive (plus) and negative (minus).
Numerically Kuh can be represented as zero on a number line (... +1, 0, -1...).
"Number" (as in +1 and –1) can be used to represent "life".
Therefore, "life", "Kuh, and death" follow the linear order of "positive life", "Kuh" and "negative life". The concept of "death" disappears.
When the "concept of Kuh " intervenes between "life and death", death will not be relevant; rather the concept of "positive life and negative life" is formed.
...+1, 0, -1...
life & death >>> …+life, Kuh,-life…
Positive life is living now (alive).
Negative life is invisible and untouchable. (It is neither alive nor nothing)
It is speculated that positive life will transform into negative life by depending upon Kuh.
Therefore the start and the end will be lost in the "life", and people will be able to grow into the "negative life" through Kuh, after living their "positive life".
The concept of Kuh being "just in the middle of all things" is best demonstrated between life and death, and further clarifies its concept.
"Nothing" is explained by the following paragraph.
無色無受想行識
If there is no rupa and there is no vedana, sanjna, samskara or vijnana;
(If the five skandhas (five aggregates) does not exist;)
無限耳鼻舌身意
It has no eye, ear, nose, tongue, body or mind, and if it has no eye, ear, nose, tongue, body or mind;
無色声香味触法
It possesses no form, color, sound, smell, taste, touch or idea.
無限界乃至無意識界
無無明亦無無明尽
乃至無老死亦
無老死尽
無苦集滅道 無知亦無得
The world without an eye does not even have a light and remains as it is.
In the world without an ear, there is no silent skill and it remains as it is.
In the world without a nose, it does not even say that it does not smell and remains as it is.
Furthermore, in the unconscious world, it does not even consider growing into decay or death.
The twelve links in the chain of existence (nidanas) from "ignorance (avidya)" up to decay and death (jaramarana)" are lost.
Further, the four noble truths, awakening, and attainment of enlightenment are also lost. There is even no Buddhahood.
"The twelve links in the chain of existence (nidanas)" and "the four noble truths" are important Buddhist doctrines.
The five skandhas are five elements that constitute the existence of man.
If the five skandhas are missing, it is the same as being dead.
However, in the Heart Sutra, it does not say, "People died".
This is the doctrine in Buddhism of becoming settled.
以 無 所得
Here, it is explained that Nothing is self positioning.
(The stage of Nothing was indicated from having been stated until now )
Life can be viewed as transient, but it is important to remember that people do not become “nothing” after death.
故 菩提薩垂 依般若波羅蜜多 故心無圭礙
Bodhisattvas who have discerned the stage of Nothing and depended on Prajna-paramita, have become free for all hindrances.
無圭礙故無有恐怖 遠離転倒夢想 究境涅槃
Since he became free for all hindrances, he had no fear.
Therefore, he was separated from all the delusive and perverted ideas, and was able to come to a quiet fresh ground (Final Nirvana).
三世諸佛 依般若波羅蜜多故 得阿耨多羅三藐三菩提
By relying on Prajna-paramit, all bodhisattvas and saints have obtained supremely perfect enlightenment (anuttara-samyak-sambodhi).
故知般若波羅蜜多 是大神呪 是大明呪
是無上呪 是無等等呪 能除一切苦 真実不虚
Therefore, we know that Prajna-paramita is the perfect Mantra, the transcendent, utmost and supreme Mantra that is true without falsehood and can wipe out all sufferings.
故説般若波羅蜜多呪 即説呪曰
Therefore, Buddhist praises and prays for the Prajna-paramita. Let's pray.
Languages to pray,
羯帝羯帝波羅羯帝 波羅僧羯帝 菩提僧莎訶
Gate, gate, paragate, parasamgate, Bodhi Svaha!
In the second half of the Heart Sutra, "Prajna Paramita" is repeated no less than 4 times.
The "prajna" is translated into "wisdom." "Prajna Paramita" is translated into "completion of wisdom."
However, it is difficult to understand the full meaning of "completion of wisdom."
Therefore, these Chinese characters explain the wonderful expression of Prajna Paramita.
波 (pa);
Wave “It is”.
羅 (ra);
“There is a belt of cloth” (= a belt like long thing).
蜜多 (mita);”There is much delicious sweet honey.”
An image comes to mind.
It is the Ganges; the big sacred river in India that is like a mother's un-exhaustive affection.
The wisdom is so deep that it can leave everything unsaid. It seems that Prajna Paramita is like such wisdom.
Heart Sutra describes the relation between the five aggregates and the Kuh first, which subsequently refers to the characteristic of Kuh and its explanation of Nothing.
It is further stated that spiritual enlightenment can be obtained by depending upon Prajna Paramita.
By using a syllogism with clear logic, the order of the text follows the pattern of introduction, development, turn and conclusion.
The poetry of the phoneme is evident in the execution of the clause.
In Buddhism, a person who comes to know spiritual enlightenment without the help of a teacher is also accepted. Yet, he shall attain the highest level of spiritual enlightenment only through Prajna Paramit.
Postscript
During the lecture of Heart Sutra, Prof. Takagami explained it as follows.
It is rather difficult to explain briefly what Buddhist fundamental thought is.
I will think "Kuh", if it says at a word.
However, "Kuh" is one of the mysteries in Buddhism.
It is the exhibited secret.
Nobody can completely understand as one who understands it.
However, the instruction called Buddhism has described the Kuh from various angles and positions.
In the description of this Heart Sutra, it was explained that Kuh was just in the middle of all things.
It seems clear to include the concept of zero.
Kuh is made to intervene in between "life and death", and it seems that it is Buddhism, which creates "negative life".
People ask the meaning to which oneself is valid. It is an eternal theme whether life exists by chance or originates through necessity.
People can understand that death is necessary. However, they cannot understand the existence of the world after death.
Life is an accidental occurrence, and if death is the end for everyone, people should not worry about "the world after death." It is because all will become "nothing" when they die. Life returns to "nothing" throughout life.
If it is right, it is too sad to survive a lifetime of only pain.
If they say that your existence has value, it should not become "nothing" that you lived, even after finishing life.
Heart Sutra explains the concept of "Kuh" and "nothing", and is preaching logically the instruction that results in spiritual enlightenment.
After reading Heart Sutra, you may understand that the thinking that the balance is maintained and inclines toward neither is respected in Buddhism.
The harmony with artificiality and nature is the most modern problem.
Monday, January 10, 2011
Today is Buddha Enlightment day, 8th Day of the 12 month
Bodhi DayFrom Wikipedia, the free encyclopediaJump to: navigation, search
Bodhi Day
Official name Bodhi Day
Chéngdàorì (成道日)
Rōhatsu (臘八?)
Shaka-Jōdō-e (釈迦成道会?)
Jōdō-e (成道会?)
Observed by Mahayana Buddhist sects
Type Buddhist
Significance The enlightenment of Buddha
Date The 8th day of the 12th lunar month of the Chinese calendar, or December 8th in Japan
Related to Wesak
Hanamatsuri
Bodhi Day is the Buddhist holiday that commemorates the day that the historical Buddha, Siddhartha Gautauma (Shakyamuni) experienced enlightenment,[1][2] also known as Bodhi in Sanskrit or Pali. According to tradition, Siddhartha had recently forsaken years of extreme ascetic practices and resolved to sit under a Pipul tree and simply meditate until he found the root of suffering, and how to liberate one's self from it.[3]
Traditions vary on what happened. Some say he made a great vow to nirvana and Earth to find the root of suffering, or die trying. In other traditions, while meditating he was harassed and tempted by the god Mara (literally, "Destroyer" in Sanskrit), demon of illusion.[3][4] Other traditions simply state that he entered deeper and deeper states of meditation, confronting the nature of the self.
In the Pali Canon, there are several discourses said to be by Buddha himself, relating to this story. In The Longer Discourse to Saccaka (MN 36),[5] the Buddha describes his Enlightenment in three stages:
1.During the first watch of the night, the Buddha discovered all of his past lives in the cycle of rebirth, realizing that he had been born and reborn countless times before.
2.During the second watch, the Buddha discovered the Law of Karma, and the importance of living by the Eightfold Path.
3.During the third watch, the Buddha discovered the Four Noble Truths, finally reaching Nirvana.
In his words:
“ My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'[5] ”
All traditions agree that as the morning star rose in the sky in the early morning,[6] the third watch of the night, Siddhartha finally found the answers he sought and became Enlightened, and experienced Nirvana.[6] Having done so, Siddhartha now became a Buddha or "Awakened One".[6][3]
In Buddhist CultureBodhi Day is not as popularly celebrated as Wesak Day, both celebrating the Birth of the Buddha, or Nirvana Day, celebrating the passing of the Buddha; however, it is still observed in many mainstream Mahayana traditions including the traditional Zen and Pureland Buddhist schools of China, Korea and Japan.[7] In Japanese Zen, it is also known as Rohatsu. In Tendai and other Japanese sects, it is called either Shaka-Jōdō-e (釈迦成道会?) or simply Jōdō-e (成道会?).
Services and traditions vary amongst Buddhist sects, but all such services commemorate the Buddha's achievement of Nirvana, and what this means for Buddhism today.[8][9] Individuals may choose to commemorate the event through additional meditation,[9] study of the Dharma,[9] chanting of Buddhist texts (sutras), or performing kind acts towards other beings. Some Buddhists celebrate with a traditional meal of tea, cake, and readings.[8]
Traditionally, it is celebrated on the 8th day of the 12th lunar month in East Asian countries that still observe this calendar (See Chinese Calendar). However in Japan, it is observed on the Gregorian date of December 8, a result of Westernization during the Meiji Restoration (1862–1869).[10]
[edit] RohatsuThe word Rōhatsu (臘八) is Japanese and literally means 8th Day of the 12th Month. It is typical for Zen monks and layman followers to stay up all evening in the night before Rohatsu practicing meditation and the holiday is often preceded by an intensive sesshin.[11]
[edit] References1.^ Buddhist Holidays
2.^ When Is
3.^ a b c Life of Buddha
4.^ Following the Buddha's Footsteps
5.^ a b Maha-Saccaka Sutta: The Longer Discourse to Saccaka
6.^ a b c The Life of the Buddha at About.com
7.^ Bodhi Day: Buddhist Holiday
8.^ a b How To Celebrate Bodhi Day
9.^ a b c Celebrating the Buddha's Awakening
10.^ Lotus Zen Temple
11.^ Rohatsu at About.com
Bodhi Day
Official name Bodhi Day
Chéngdàorì (成道日)
Rōhatsu (臘八?)
Shaka-Jōdō-e (釈迦成道会?)
Jōdō-e (成道会?)
Observed by Mahayana Buddhist sects
Type Buddhist
Significance The enlightenment of Buddha
Date The 8th day of the 12th lunar month of the Chinese calendar, or December 8th in Japan
Related to Wesak
Hanamatsuri
Bodhi Day is the Buddhist holiday that commemorates the day that the historical Buddha, Siddhartha Gautauma (Shakyamuni) experienced enlightenment,[1][2] also known as Bodhi in Sanskrit or Pali. According to tradition, Siddhartha had recently forsaken years of extreme ascetic practices and resolved to sit under a Pipul tree and simply meditate until he found the root of suffering, and how to liberate one's self from it.[3]
Traditions vary on what happened. Some say he made a great vow to nirvana and Earth to find the root of suffering, or die trying. In other traditions, while meditating he was harassed and tempted by the god Mara (literally, "Destroyer" in Sanskrit), demon of illusion.[3][4] Other traditions simply state that he entered deeper and deeper states of meditation, confronting the nature of the self.
In the Pali Canon, there are several discourses said to be by Buddha himself, relating to this story. In The Longer Discourse to Saccaka (MN 36),[5] the Buddha describes his Enlightenment in three stages:
1.During the first watch of the night, the Buddha discovered all of his past lives in the cycle of rebirth, realizing that he had been born and reborn countless times before.
2.During the second watch, the Buddha discovered the Law of Karma, and the importance of living by the Eightfold Path.
3.During the third watch, the Buddha discovered the Four Noble Truths, finally reaching Nirvana.
In his words:
“ My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'[5] ”
All traditions agree that as the morning star rose in the sky in the early morning,[6] the third watch of the night, Siddhartha finally found the answers he sought and became Enlightened, and experienced Nirvana.[6] Having done so, Siddhartha now became a Buddha or "Awakened One".[6][3]
In Buddhist CultureBodhi Day is not as popularly celebrated as Wesak Day, both celebrating the Birth of the Buddha, or Nirvana Day, celebrating the passing of the Buddha; however, it is still observed in many mainstream Mahayana traditions including the traditional Zen and Pureland Buddhist schools of China, Korea and Japan.[7] In Japanese Zen, it is also known as Rohatsu. In Tendai and other Japanese sects, it is called either Shaka-Jōdō-e (釈迦成道会?) or simply Jōdō-e (成道会?).
Services and traditions vary amongst Buddhist sects, but all such services commemorate the Buddha's achievement of Nirvana, and what this means for Buddhism today.[8][9] Individuals may choose to commemorate the event through additional meditation,[9] study of the Dharma,[9] chanting of Buddhist texts (sutras), or performing kind acts towards other beings. Some Buddhists celebrate with a traditional meal of tea, cake, and readings.[8]
Traditionally, it is celebrated on the 8th day of the 12th lunar month in East Asian countries that still observe this calendar (See Chinese Calendar). However in Japan, it is observed on the Gregorian date of December 8, a result of Westernization during the Meiji Restoration (1862–1869).[10]
[edit] RohatsuThe word Rōhatsu (臘八) is Japanese and literally means 8th Day of the 12th Month. It is typical for Zen monks and layman followers to stay up all evening in the night before Rohatsu practicing meditation and the holiday is often preceded by an intensive sesshin.[11]
[edit] References1.^ Buddhist Holidays
2.^ When Is
3.^ a b c Life of Buddha
4.^ Following the Buddha's Footsteps
5.^ a b Maha-Saccaka Sutta: The Longer Discourse to Saccaka
6.^ a b c The Life of the Buddha at About.com
7.^ Bodhi Day: Buddhist Holiday
8.^ a b How To Celebrate Bodhi Day
9.^ a b c Celebrating the Buddha's Awakening
10.^ Lotus Zen Temple
11.^ Rohatsu at About.com
Mahayana sutras
Mahayana sutras are a very broad genre of Buddhist scriptures (sutras) which according to Mahayana Buddhists represent original teachings of the Buddha. Buddhism is a family of beliefs and practices The History of Buddhism spans the 6th century BCE to the present starting with the birth of the Buddha Siddhartha Gautama. Foundation to the Common Era Some sources give the date of the Buddha's birth as 563 BCE and others as 624 BCE Theravada Buddhist countries tend to use the latter figure Lists and numbering of Buddhist councils vary between and even within schools Several Buddhist terms and concepts lack direct translations into English that cover the breadth of the original term Background Why the Buddha is said to have taught in this way is illuminated by the social context of the time in which he lived In sramanic philosophy Nirvana (निर्वाण
Nirvāṇa; निब्बान Nibbāna; Prakrit: णिव्वाण The Three Jewels, also called the Three Treasures, the Three Refuges, or the Triple Gem, are the three things that Buddhists take refuge Several Buddhist terms and concepts lack direct translations into English that cover the breadth of the original term According to the Buddhist tradition all phenomena other than Nirvana, ( sankhara) are marked by three characteristics sometimes referred to as the Dharma seals In Buddhist phenomenology and Soteriology, the five skandhas ( Sanskrit) or khandhas ( Pāli) are five "aggregates" Buddhist cosmology is the description of the shape and evolution of the universe according to the canonical Buddhist scriptures and commentaries Rebirth in Buddhism is the doctrine that the consciousness of a person (as conventionally regarded upon the death or dissolution of the aggregates ( Skandhas Dhamma ( Pāli: धम्म or Dharma (धर्म in Buddhism has two primary meanings the teachings of the Buddha which lead to enlightenment The doctrine of pratītyasamutpāda (Sanskrit paticcasamuppāda; rten Karma ( Sanskrit: कर्मन karman, Pāli: कमा Kamma) means "action" or "doing" whatever A number of noted individuals have been Buddhists. Historical Buddhist thinkers and founders of schools Individuals are grouped by nationality except in cases where the Siddhārtha Gautama ( Sanskrit; Pali: Siddhattha Gotama) was a spiritual Teacher from Ancient India and the founder A number of noted individuals have been Buddhists. Historical Buddhist thinkers and founders of schools Individuals are grouped by nationality except in cases where the In Buddhism, buddhahood ( Sanskrit: buddhatva. Pali: buddhatta. In the Buddhist context a bodhisattva (बोधिसत्त्व bodhisattva;; Vietnamese Bồ Tát; बोधिसत्त bodhisatta The four stages of Enlightenment in Buddhism are the four degrees of approach to full enlightenment as an Arahant which a person can attain in this life Theravada Buddhism Theravada Buddhism 's teachings on the paramitas can be found in late canonical books and post-canonical commentaries Buddhist meditation encompasses a variety of Meditation techniques that develop Mindfulness, concentration, tranquility and insight In English translations of Buddhist literature, householder denotes a variety of terms Obtaining exact numbers of practicing Buddhists can be difficult and may be reliant on the definition used Buddhist beliefs and practices vary according to region There are distinctions between and within the Buddhism practised in various regions including In South Asia Mahayana Buddhism is the State religion of Bhutan, and Buddhists comprise 98% of its population. History See also History of Buddhism in Cambodia Unconfirmed Singhalese sources assert that missionaries of King Asohka introduced Buddhism into Chinese Buddhism ( Pinyin fójiào refers collectively to the various schools of Buddhism that have flourished in China proper since ancient times Buddhism is a world religion which arose in Bihar, India and is based on the teachings of Siddhartha Gautama, who is known as the Buddha (literally Among the five official religions of Indonesia, according to the state ideology of Pancasila According to Suharto, Buddhism and Hinduism were Indonesia's classical The history of Buddhism in Japan can be roughly divided into three periods namely the Nara period (up to 784 the Heian period (794–1185 and the post-Heian period Korean Buddhism is distinguished from other forms of Buddhism by its attempt to resolve what it sees as inconsistencies in Mahayana Buddhism Buddhism is the primary religion of Laos. The Buddhism practiced in Laos is of the Theravada tradition Buddhism is the second largest religion in Malaysia after Islam, with 19 Buddhism in Mongolia is essentially Tibetan Buddhism of the Gelugpa school History The history of Buddhism in Burmaextends nearly a millennium Buddha was born in Shakya kingdom which lies in Rupandehi district Lumbini zone of Nepal As of 2000 425% of the Singaporeans register themselves as Buddhist by religion General Buddhism in Sri Lanka is primarily of the Theravada school and constitutes the religious faith of about 70% of the populationAccording to traditional Buddhism in Thailand is largely of the Theravada school Nearly 95% of Thailand 's population is Buddhist of the Theravada school though Buddhism Tibetan Buddhism is the body of Buddhist religious doctrine and institutions characteristic of Tibet and certain regions of the Himalayas, including Buddhism came to Vietnam in the first century CE By the end of the second century Vietnam developed a major Buddhist centre in the region commonly known as the Luy Lâu Buddhism in the West broadly encompasses the knowledge and practice of Buddhism outside of Asia. The Schools of Buddhism. Buddhism is classified in various ways History Origin of the school The Theravāda school is ultimately derived from the Vibhajjavāda (or 'doctrine of analysis' grouping which was a continuation Mahayana ( Sanskrit: mahāyāna, Devanagari: महायान 'Great Vehicle' is one of the two main existing schools of Buddhism and a term for Vajrayana Buddhism is also known as Tantric Buddhism, Tantrayāna, Mantrayana, Mantranaya, Secret Mantra, Esoteric Buddhism and The Early Buddhist schools are those schools into which according to most scholars the Buddhist monastic Sangha initially split due originally to differences in The term pre-sectarian Buddhism is used by some scholars to refer to the Buddhism that existed before the various subsects of Buddhism came into being Buddhist texts can be categorized in a number of ways The Western terms "scripture" and "canonical" are applied to Buddhism in inconsistent ways by Western scholars Historicity and Background Place in the Canon Various Mahayana Sutras have been included in the Tibetan Canon and the Chinese Canon. The Tibetan Buddhist canon is a loosely defined list of Sacred texts recognized by various sects of Tibetan Buddhism. The cultural elements of Buddhism vary by region and include Buddhist Festivals and Observances Vesak The following is a List of Buddhist topics: A Abhidharma Aggañña Sutta Ahimsa Mahayana ( Sanskrit: mahāyāna, Devanagari: महायान 'Great Vehicle' is one of the two main existing schools of Buddhism and a term for Buddhism is a family of beliefs and practices Mahayana Buddhism is the State religion of Bhutan, and Buddhists comprise 98% of its population. Chinese Buddhism ( Pinyin fójiào refers collectively to the various schools of Buddhism that have flourished in China proper since ancient times Korean Buddhism is distinguished from other forms of Buddhism by its attempt to resolve what it sees as inconsistencies in Mahayana Buddhism The history of Buddhism in Japan can be roughly divided into three periods namely the Nara period (up to 784 the Heian period (794–1185 and the post-Heian period Tibetan Buddhism is the body of Buddhist religious doctrine and institutions characteristic of Tibet and certain regions of the Himalayas, including Buddhism came to Vietnam in the first century CE By the end of the second century Vietnam developed a major Buddhist centre in the region commonly known as the Luy Lâu Buddhism is a major religion in Taiwan More than 90 percent of Taiwan's people practice the Chinese folk religion which integrates Buddhist elements alongside a basically Buddhism in Mongolia is essentially Tibetan Buddhism of the Gelugpa school In the Buddhist context a bodhisattva (बोधिसत्त्व bodhisattva;; Vietnamese Bồ Tát; बोधिसत्त bodhisatta In Buddhism, bodhicitta (Ch 菩提心 pudixin, Jp bodaishin, Tibetan jang chub sem, Mongolian бодь сэтгэл) is the wish Karuṇā ( Sanskrit; Pāli) is generally translated as " Compassion " or "pity In the Pali Canon In the Pali Canon, paññā is defined in a variety of overlapping ways frequently centering on concentrated insight Luminous mind in the Nikayas There is a clear reference in the Anguttara Nikaya to a " Luminous mind " present within all people be they corrupt or pure whether The Trikaya doctrine ( Sanskrit, literally "Three bodies or personalities" 三身 Chinese: Sānshén, Japanese: sanjin) The idea of an eternal Buddha is a notion popularly associated with the Mahayana scripture the Lotus Sutra. Historicity and Background Place in the Canon Various Mahayana Sutras have been included in the Tibetan Canon and the Chinese Canon. " Perfection of Wisdom " is a translation of the Sanskrit term prajñā pāramitā ( Devanagari: प्रज्ञा पारमिता The Avataṃsaka Sūtra ( Japanese: Kegon Kyō) is one of the most influential Mahayana Sutras of East Asian Buddhism. The Lotus Sutra or Sutra on the White Lotus of the Sublime Dharma (Sanskrit sa सद्धर्मपुण्डरीकसूत्र Saddharma Mahayana and the Nirvana Sutra Sasaki (1999 in a review of Shimoda (1997 conveys a key premise of Shimoda's work namely that the origins of Mahayana Buddhism The Vimalakīrti Sūtra ( Chinese: 維摩詰經 is a Mahayana sutra, belonging to Mahayana Buddhism The Laṇkāvatāra Sutra ( Chinese: 楞伽經 is a Sutra of Mahayana Buddhism. The Silk Road transmission of Buddhism to China started in the 1st century CE with a semi-legendary or quasi-historical account of an embassy sent to the West by the Acharya Nāgārjuna ( Telugu: నాగార్జున (c 150 - 250 CE) was an Indian philosopher the founder of the Madhyamaka Asanga (also called Aryasanga born around 300 CE was an exponent of the Yogācāra school of Buddhist philosophy Vasubandhu ( fl 4th c was according to Mahayana Buddhist tradition an Indian Buddhist scholar-monk and along with his half-brother Asanga Biography Contemporary accounts There are two known extant accounts written by contemporaries of Bodhidharma
Buddhism is a family of beliefs and practices Mahayana ( Sanskrit: mahāyāna, Devanagari: महायान 'Great Vehicle' is one of the two main existing schools of Buddhism and a term for Siddhārtha Gautama ( Sanskrit; Pali: Siddhattha Gotama) was a spiritual Teacher from Ancient India and the founder The earliest scripture that mentions "Mahayana" is the Lotus Sutra, probably compiled in its earliest form in the first century CE. The Lotus Sutra or Sutra on the White Lotus of the Sublime Dharma (Sanskrit sa सद्धर्मपुण्डरीकसूत्र Saddharma
http://www.citizendia.org/Mahayana_sutras
Nirvāṇa; निब्बान Nibbāna; Prakrit: णिव्वाण The Three Jewels, also called the Three Treasures, the Three Refuges, or the Triple Gem, are the three things that Buddhists take refuge Several Buddhist terms and concepts lack direct translations into English that cover the breadth of the original term According to the Buddhist tradition all phenomena other than Nirvana, ( sankhara) are marked by three characteristics sometimes referred to as the Dharma seals In Buddhist phenomenology and Soteriology, the five skandhas ( Sanskrit) or khandhas ( Pāli) are five "aggregates" Buddhist cosmology is the description of the shape and evolution of the universe according to the canonical Buddhist scriptures and commentaries Rebirth in Buddhism is the doctrine that the consciousness of a person (as conventionally regarded upon the death or dissolution of the aggregates ( Skandhas Dhamma ( Pāli: धम्म or Dharma (धर्म in Buddhism has two primary meanings the teachings of the Buddha which lead to enlightenment The doctrine of pratītyasamutpāda (Sanskrit paticcasamuppāda; rten Karma ( Sanskrit: कर्मन karman, Pāli: कमा Kamma) means "action" or "doing" whatever A number of noted individuals have been Buddhists. Historical Buddhist thinkers and founders of schools Individuals are grouped by nationality except in cases where the Siddhārtha Gautama ( Sanskrit; Pali: Siddhattha Gotama) was a spiritual Teacher from Ancient India and the founder A number of noted individuals have been Buddhists. Historical Buddhist thinkers and founders of schools Individuals are grouped by nationality except in cases where the In Buddhism, buddhahood ( Sanskrit: buddhatva. Pali: buddhatta. In the Buddhist context a bodhisattva (बोधिसत्त्व bodhisattva;; Vietnamese Bồ Tát; बोधिसत्त bodhisatta The four stages of Enlightenment in Buddhism are the four degrees of approach to full enlightenment as an Arahant which a person can attain in this life Theravada Buddhism Theravada Buddhism 's teachings on the paramitas can be found in late canonical books and post-canonical commentaries Buddhist meditation encompasses a variety of Meditation techniques that develop Mindfulness, concentration, tranquility and insight In English translations of Buddhist literature, householder denotes a variety of terms Obtaining exact numbers of practicing Buddhists can be difficult and may be reliant on the definition used Buddhist beliefs and practices vary according to region There are distinctions between and within the Buddhism practised in various regions including In South Asia Mahayana Buddhism is the State religion of Bhutan, and Buddhists comprise 98% of its population. History See also History of Buddhism in Cambodia Unconfirmed Singhalese sources assert that missionaries of King Asohka introduced Buddhism into Chinese Buddhism ( Pinyin fójiào refers collectively to the various schools of Buddhism that have flourished in China proper since ancient times Buddhism is a world religion which arose in Bihar, India and is based on the teachings of Siddhartha Gautama, who is known as the Buddha (literally Among the five official religions of Indonesia, according to the state ideology of Pancasila According to Suharto, Buddhism and Hinduism were Indonesia's classical The history of Buddhism in Japan can be roughly divided into three periods namely the Nara period (up to 784 the Heian period (794–1185 and the post-Heian period Korean Buddhism is distinguished from other forms of Buddhism by its attempt to resolve what it sees as inconsistencies in Mahayana Buddhism Buddhism is the primary religion of Laos. The Buddhism practiced in Laos is of the Theravada tradition Buddhism is the second largest religion in Malaysia after Islam, with 19 Buddhism in Mongolia is essentially Tibetan Buddhism of the Gelugpa school History The history of Buddhism in Burmaextends nearly a millennium Buddha was born in Shakya kingdom which lies in Rupandehi district Lumbini zone of Nepal As of 2000 425% of the Singaporeans register themselves as Buddhist by religion General Buddhism in Sri Lanka is primarily of the Theravada school and constitutes the religious faith of about 70% of the populationAccording to traditional Buddhism in Thailand is largely of the Theravada school Nearly 95% of Thailand 's population is Buddhist of the Theravada school though Buddhism Tibetan Buddhism is the body of Buddhist religious doctrine and institutions characteristic of Tibet and certain regions of the Himalayas, including Buddhism came to Vietnam in the first century CE By the end of the second century Vietnam developed a major Buddhist centre in the region commonly known as the Luy Lâu Buddhism in the West broadly encompasses the knowledge and practice of Buddhism outside of Asia. The Schools of Buddhism. Buddhism is classified in various ways History Origin of the school The Theravāda school is ultimately derived from the Vibhajjavāda (or 'doctrine of analysis' grouping which was a continuation Mahayana ( Sanskrit: mahāyāna, Devanagari: महायान 'Great Vehicle' is one of the two main existing schools of Buddhism and a term for Vajrayana Buddhism is also known as Tantric Buddhism, Tantrayāna, Mantrayana, Mantranaya, Secret Mantra, Esoteric Buddhism and The Early Buddhist schools are those schools into which according to most scholars the Buddhist monastic Sangha initially split due originally to differences in The term pre-sectarian Buddhism is used by some scholars to refer to the Buddhism that existed before the various subsects of Buddhism came into being Buddhist texts can be categorized in a number of ways The Western terms "scripture" and "canonical" are applied to Buddhism in inconsistent ways by Western scholars Historicity and Background Place in the Canon Various Mahayana Sutras have been included in the Tibetan Canon and the Chinese Canon. The Tibetan Buddhist canon is a loosely defined list of Sacred texts recognized by various sects of Tibetan Buddhism. The cultural elements of Buddhism vary by region and include Buddhist Festivals and Observances Vesak The following is a List of Buddhist topics: A Abhidharma Aggañña Sutta Ahimsa Mahayana ( Sanskrit: mahāyāna, Devanagari: महायान 'Great Vehicle' is one of the two main existing schools of Buddhism and a term for Buddhism is a family of beliefs and practices Mahayana Buddhism is the State religion of Bhutan, and Buddhists comprise 98% of its population. Chinese Buddhism ( Pinyin fójiào refers collectively to the various schools of Buddhism that have flourished in China proper since ancient times Korean Buddhism is distinguished from other forms of Buddhism by its attempt to resolve what it sees as inconsistencies in Mahayana Buddhism The history of Buddhism in Japan can be roughly divided into three periods namely the Nara period (up to 784 the Heian period (794–1185 and the post-Heian period Tibetan Buddhism is the body of Buddhist religious doctrine and institutions characteristic of Tibet and certain regions of the Himalayas, including Buddhism came to Vietnam in the first century CE By the end of the second century Vietnam developed a major Buddhist centre in the region commonly known as the Luy Lâu Buddhism is a major religion in Taiwan More than 90 percent of Taiwan's people practice the Chinese folk religion which integrates Buddhist elements alongside a basically Buddhism in Mongolia is essentially Tibetan Buddhism of the Gelugpa school In the Buddhist context a bodhisattva (बोधिसत्त्व bodhisattva;; Vietnamese Bồ Tát; बोधिसत्त bodhisatta In Buddhism, bodhicitta (Ch 菩提心 pudixin, Jp bodaishin, Tibetan jang chub sem, Mongolian бодь сэтгэл) is the wish Karuṇā ( Sanskrit; Pāli) is generally translated as " Compassion " or "pity In the Pali Canon In the Pali Canon, paññā is defined in a variety of overlapping ways frequently centering on concentrated insight Luminous mind in the Nikayas There is a clear reference in the Anguttara Nikaya to a " Luminous mind " present within all people be they corrupt or pure whether The Trikaya doctrine ( Sanskrit, literally "Three bodies or personalities" 三身 Chinese: Sānshén, Japanese: sanjin) The idea of an eternal Buddha is a notion popularly associated with the Mahayana scripture the Lotus Sutra. Historicity and Background Place in the Canon Various Mahayana Sutras have been included in the Tibetan Canon and the Chinese Canon. " Perfection of Wisdom " is a translation of the Sanskrit term prajñā pāramitā ( Devanagari: प्रज्ञा पारमिता The Avataṃsaka Sūtra ( Japanese: Kegon Kyō) is one of the most influential Mahayana Sutras of East Asian Buddhism. The Lotus Sutra or Sutra on the White Lotus of the Sublime Dharma (Sanskrit sa सद्धर्मपुण्डरीकसूत्र Saddharma Mahayana and the Nirvana Sutra Sasaki (1999 in a review of Shimoda (1997 conveys a key premise of Shimoda's work namely that the origins of Mahayana Buddhism The Vimalakīrti Sūtra ( Chinese: 維摩詰經 is a Mahayana sutra, belonging to Mahayana Buddhism The Laṇkāvatāra Sutra ( Chinese: 楞伽經 is a Sutra of Mahayana Buddhism. The Silk Road transmission of Buddhism to China started in the 1st century CE with a semi-legendary or quasi-historical account of an embassy sent to the West by the Acharya Nāgārjuna ( Telugu: నాగార్జున (c 150 - 250 CE) was an Indian philosopher the founder of the Madhyamaka Asanga (also called Aryasanga born around 300 CE was an exponent of the Yogācāra school of Buddhist philosophy Vasubandhu ( fl 4th c was according to Mahayana Buddhist tradition an Indian Buddhist scholar-monk and along with his half-brother Asanga Biography Contemporary accounts There are two known extant accounts written by contemporaries of Bodhidharma
Buddhism is a family of beliefs and practices Mahayana ( Sanskrit: mahāyāna, Devanagari: महायान 'Great Vehicle' is one of the two main existing schools of Buddhism and a term for Siddhārtha Gautama ( Sanskrit; Pali: Siddhattha Gotama) was a spiritual Teacher from Ancient India and the founder The earliest scripture that mentions "Mahayana" is the Lotus Sutra, probably compiled in its earliest form in the first century CE. The Lotus Sutra or Sutra on the White Lotus of the Sublime Dharma (Sanskrit sa सद्धर्मपुण्डरीकसूत्र Saddharma
http://www.citizendia.org/Mahayana_sutras
佛說阿彌陀經 Buddha Pronounces the Sūtra of Amitābha Buddha
佛說阿彌陀經
Buddha Pronounces the Sūtra of Amitābha Buddha
http://www.sutrasmantras.info/sutra23.html
Translated from Sanskrit into Chinese in the Later Qin Dynasty
by
The Tripiṭaka Master Kumārajīva from Kucha
Thus I have heard:
At one time the Buddha was staying in the Anāthapiṇḍika Garden of Jetavana Park in the city kingdom of Śrāvastī, together with 1,250 great bhikṣus, who all were great Arhats as recognized by the multitudes. Such great disciples included the Elder Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, Revata, Śuddhipanthaka, Nanda, Ānanda, Rāhula, Gavāṁpati, Piṇḍola-Bharadvāja, Kālodāyin, Mahākapphiṇa, Vakkula, Aniruddha, and others. Also present were Bodhisattva-Mahāsattvas, such as Mañjuśrī the Dharma Prince, Ajita Bodhisattva, Gandhahastin Bodhisattva, and Persistent Energetic Progress Bodhisattva. Along with great Bodhisattvas such as these, in attendance as well were the god-king Śakro-Devānām-Indra and an innumerable multitude of gods.
At that time the Buddha told the Elder Śāriputra, “West of here, beyond 100,000 koṭi Buddha Lands, is a land called Ultimate Bliss. In that land is a Buddha called Amitābha, who is now expounding the Dharma. Śāriputra, why is that land called Ultimate Bliss? Sentient beings of that land have no suffering but only experience myriad joys. Therefore, that land is called Ultimate Bliss. Moreover, Śāriputra, the Land of Ultimate Bliss is surrounded by seven rows of railings, seven layers of nets, and seven lines of trees, all made of the four treasures. Therefore, that land is called Ultimate Bliss.
“Also, Śāriputra, in the Land of Ultimate Bliss are ponds made of the seven treasures, filled with water with the eight virtues. Covering the bed of each pond is gold dust. The stairs and walkways on the four sides of each pond are made of gold, silver, aquamarine, and crystal. Standing majestically are lofty towers, all adorned with gold, silver, aquamarine, crystal, conch shell, ruby, and emerald. The lotus flowers in the ponds are as large as carriage wheels. The blue colors gleam with blue light; the yellow colors, yellow light; the red colors, red light; the white colors, white light. They are wonderful, fragrant, and pure. Śāriputra, the Land of Ultimate Bliss is formed with such virtues as its adornments!
“Also, Śāriputra, celestial music is always playing in that Buddha Land, and its ground is made of yellow gold. Day and night in the six periods, māndarāva flowers rain down from the sky. At dawn, sentient beings of that land fill their robes with wonderful flowers to make offerings to 100,000 koṭi Buddhas [in worlds] in other directions. At mealtime, they return to their own land to eat and do walking meditation. Śāriputra, the Land of Ultimate Bliss is formed with such virtues as its adornments!
In addition, Śāriputra, in that land are various kinds of unusual, wonderful birds of diverse colors, such as white cranes, peacocks, parrots, śāris, kalaviṅkas, and jīvajīvas. Day and night in the six periods, these birds sing harmonious, exquisite tones. These tones pronounce Dharmas, such as the Five Roots, the Five Powers, the Seven Bodhi Factors, and the Eightfold Right Path. Sentient beings that hear these tones all think of the Buddha, think of the Dharma, and think of the Saṅgha. Śāriputra, do not say that these birds are born as a form of requital for sins [in their past lives]. Why not? Śāriputra, that Buddha Land does not have the three evil life-paths. Śāriputra, even the names of the three evil life-paths do not exist in that Buddha Land, much less the actual paths. These birds are all magically manifested by Amitābha Buddha to have the Dharma tones flow everywhere.
“Śāriputra, as breezes blow in that Buddha Land, the jeweled trees in lines and the jeweled nets [with bells1] make wonderful music, like 100,000 melodies playing at the same time. Those who hear these tones spontaneously think of the Buddha, think of the Dharma, and think of the Saṅgha. Śāriputra, that Buddha Land is formed with such virtues as its adornments!
“Śāriputra, what is your opinion? Why is that Buddha called Amitābha? Śāriputra, that Buddha’s radiance is infinite, illuminating lands in the ten directions, hindrance free. Therefore, He is called Amitābha. Moreover, Śāriputra, the lifespan of that Buddha and His people is measureless, limitless asaṁkhyeya kalpas. Therefore, He is called Amitāyus. Śāriputra, it has been ten kalpas since Amitābha Buddha attained Buddhahood. In addition, Śāriputra, that Buddha has innumerable, countless voice-hearer disciples. All of them are Arhats, their numbers unknowable by calculation. Equally unknowable is the size of the multitude of Bodhisattvas. Śāriputra, that Buddha Land is formed with such virtues as its adornments!
“Furthermore, Śāriputra, sentient beings reborn in the Land of Ultimate Bliss are at the spiritual level of avinivartanīya. Many among them are in the holy position of waiting to attain Buddhahood in their next life. Their numbers are so large that they are unknowable by calculation, and can be reckoned only in terms of measureless, limitless asaṁkhyeyas. Śāriputra, sentient beings that have heard [of that land] should resolve to be reborn in that land. Why? To be in the same place together with people of superior virtues. Śāriputra, no one with the condition of few roots of goodness and a meager store of merits can be reborn in that land.
“Śāriputra, if, among good men and good women, there are those who, having heard of Amitābha Buddha, single-mindedly uphold His name for one day, two days, three days, four days, five days, six days, or seven days, without being distracted, then upon their dying, Amitābha Buddha, together with a multitude of holy beings, will appear before them. When these people die, their minds will not be demented and they will be reborn in Amitābha Buddha’s Land of Ultimate Bliss. Śāriputra, I see this benefit, so I speak these words. If there are sentient beings that hear what I say, they should resolve to be reborn in that land.
“Śāriputra, as I now praise Amitābha Buddha’s inconceivable merit, so too do Buddhas in worlds in the east, such as Akṣobhya Buddha, Meru Banner Buddha, Great Meru Buddha, Meru Light Buddha, and Wonderful Tone Buddha. Buddhas such as these are as numerous as the sands of the Ganges. Each Buddha in His own land extends His wide-ranging, far-reaching tongue, completely covering the Three-Thousand Large Thousandfold World, and speaks these truthful words: ‘You sentient beings should praise His inconceivable merit and believe in this sūtra, which is protected and remembered by all Buddhas.’
“Śāriputra, in worlds in the south are Sun-Moon Lamp Buddha, Renown Light Buddha, Great Flame Aggregate Buddha,2 Meru Lamp Buddha, and Infinite Energetic Progress Buddha. Buddhas such as these are as numerous as the sands of the Ganges. Each Buddha in His own land extends His wide-ranging, far-reaching tongue, completely covering the Three-Thousand Large Thousandfold World, and speaks these truthful words: ‘You sentient beings should praise His inconceivable merit and believe in this sūtra, which is protected and remembered by all Buddhas.’
“Śāriputra, in worlds in the west are Infinite Life Buddha, Infinite Aggregate Buddha, Infinite Banner Buddha, Great Light Buddha, Great Radiance Buddha, Jewel Brilliance Buddha, and Pure Light Buddha. Buddhas such as these are as numerous as the sands of the Ganges. Each Buddha in His own land extends His wide-ranging, far-reaching tongue, completely covering the Three-Thousand Large Thousandfold World, and speaks these truthful words: ‘You sentient beings should praise His inconceivable merit and believe in this sūtra, which is protected and remembered by all Buddhas.’
“Śāriputra, in worlds in the north are Flame Aggregate Buddha, Supreme Tone Buddha, Hard-to-Vanquish Buddha, Sun Birth Buddha, Web-of-Radiance Buddha. Buddhas such as these are as numerous as the sands of the Ganges. Each Buddha in His own land extends His wide-ranging, far-reaching tongue, completely covering the Three-Thousand Large Thousandfold World, and speaks these truthful words: ‘You sentient beings should praise His inconceivable merit and believe in this sūtra, which is protected and remembered by all Buddhas.’
“Śāriputra, in worlds toward the nadir are Lion Buddha, Renown Buddha, Renown Light Buddha, Dharma Buddha, Dharma Banner Buddha, and Dharma Upholder Buddha. Buddhas such as these are as numerous as the sands of the Ganges. Each Buddha in His own land extends His wide-ranging, far-reaching tongue, completely covering the Three-Thousand Large Thousandfold World, and speaks these truthful words: ‘You sentient beings should praise His inconceivable merit and believe in this sūtra, which is protected and remembered by all Buddhas.’
“Śāriputra, in worlds toward the zenith are Brahma Tone Buddha, Constellation King Buddha, Fragrance Superior Buddha, Fragrant Light Buddha, Great Flame Aggregate Buddha, Adorned with Jeweled Flowers in Diverse Colors Buddha, Salendra King Buddha, Jeweled Lotus Flower Splendor Buddha, Seeing All Meaning Buddha, and Sumeru Likeness Buddha. Buddhas such as these are as numerous as the sands of the Ganges. Each Buddha in His own land extends His wide-ranging, far-reaching tongue, completely covering the Three-Thousand Large Thousandfold World, and speaks these truthful words: ‘You sentient beings should praise His inconceivable merit and believe in this sūtra, which is protected and remembered by all Buddhas.’
“Śāriputra, what is your opinion? Why is this sūtra called a sūtra protected and remembered by all Buddhas? Śāriputra, if there are good men and good women who have heard and upheld this sūtra, and have heard Buddhas’ names, they are protected and remembered by all Buddhas. They will never regress from their resolve to attain anuttara-samyak-saṁbodhi. Therefore, Śāriputra, you all should believe and accept my words and other Buddhas’ words. If there are those who have resolved, are now resolving, or will resolve to be reborn in Amitābha Buddha’s land, those people will never regress from their resolve to attain anuttara-samyak-saṁbodhi, whether they have already been reborn, are now being reborn, or will be reborn in that land. Therefore, Śāriputra, if, among good men and good women, there are those who believe [my words], they should resolve to be reborn in that land.
“Śāriputra, as I now praise Buddhas’ inconceivable merit,3 likewise those Buddhas praise my inconceivable merit, saying these words: ‘Śākyamuni Buddha can do the extremely difficult, extraordinary thing in the Sahā World during the evil times of the five turbidities—the turbidity of a kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of their lifespan—attaining anuttara-samyak-saṁbodhi. For the sake of sentient beings, He expounds the Dharma, which the entire world finds hard to believe.’
“Śāriputra, know that, in the evil times of the five turbidities, I have done this difficult thing, attaining anuttara-samyak-saṁbodhi. For the sake of the entire world, I expound the hard-to-believe Dharma. It is extremely difficult!”
After the Buddha pronounced this sūtra, Śāriputra and other bhikṣus, as well as gods, humans, asuras, and others in the entire world, having heard the Buddha’s words, rejoiced, believed in, and accepted the teachings. They made obeisance and departed.
—Buddha Pronounces the Sūtra of Amitābha Buddha
Translated from the digital Chinese Canon (T12n0366)
Notes
1. F. Max Müller footnotes in Buddhist Mahāyāna Texts (Cowell et al. [1894] 1969, part 2, 92), that he translates the Sanskrit word kaṅkanījālānām (bells of nets) as strings of bells. However, bells can hang from a net (jāla), as described in the Mahāyāna Sūtra of Consciousness Revealed (see Sūtra 18). So the term is translated as nets with bells. (Return to text)
2. In text 366 (T12n0366), Kumārajīva translates the Sanskrit name Mahārciskandha into Chinese as Great Flame Shoulder. The Sanskrit word arci can mean flame or ray, and skandha can mean shoulder or aggregate. In text 367 (T12n0367), Xuanzang translates Mahārciskandha as Great Light Aggregate. Here, this name is translated as Great Flame Aggregate. (Return to text)
3. In an earlier passage in this sūtra, the Buddha says, “Śāriputra, as I now praise Amitābha Buddha’s inconceivable merit, so too do Buddhas in worlds in the east, . . .” Therefore, for this passage, it seems that Śākyamuni Buddha’s praising the inconceivable merit of Amitābha Buddha would confirm the earlier passage and would be more relevant than His praising the merit of Buddhas in general. Support of this comment is found in a corresponding passage in text 367 (T12n0367, 0351a27–29), in which the Buddha states: “Śāriputra, as I now acclaim and praise Amitāyus Buddha’s inconceivable merit, who has formed His Buddha Land of Ultimate Bliss, likewise other Buddha-Tathāgātas [in worlds] in the ten directions praise my inconceivable boundless merit, . . .” (Return to text)
Buddha Pronounces the Sūtra of Amitābha Buddha
http://www.sutrasmantras.info/sutra23.html
Translated from Sanskrit into Chinese in the Later Qin Dynasty
by
The Tripiṭaka Master Kumārajīva from Kucha
Thus I have heard:
At one time the Buddha was staying in the Anāthapiṇḍika Garden of Jetavana Park in the city kingdom of Śrāvastī, together with 1,250 great bhikṣus, who all were great Arhats as recognized by the multitudes. Such great disciples included the Elder Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, Revata, Śuddhipanthaka, Nanda, Ānanda, Rāhula, Gavāṁpati, Piṇḍola-Bharadvāja, Kālodāyin, Mahākapphiṇa, Vakkula, Aniruddha, and others. Also present were Bodhisattva-Mahāsattvas, such as Mañjuśrī the Dharma Prince, Ajita Bodhisattva, Gandhahastin Bodhisattva, and Persistent Energetic Progress Bodhisattva. Along with great Bodhisattvas such as these, in attendance as well were the god-king Śakro-Devānām-Indra and an innumerable multitude of gods.
At that time the Buddha told the Elder Śāriputra, “West of here, beyond 100,000 koṭi Buddha Lands, is a land called Ultimate Bliss. In that land is a Buddha called Amitābha, who is now expounding the Dharma. Śāriputra, why is that land called Ultimate Bliss? Sentient beings of that land have no suffering but only experience myriad joys. Therefore, that land is called Ultimate Bliss. Moreover, Śāriputra, the Land of Ultimate Bliss is surrounded by seven rows of railings, seven layers of nets, and seven lines of trees, all made of the four treasures. Therefore, that land is called Ultimate Bliss.
“Also, Śāriputra, in the Land of Ultimate Bliss are ponds made of the seven treasures, filled with water with the eight virtues. Covering the bed of each pond is gold dust. The stairs and walkways on the four sides of each pond are made of gold, silver, aquamarine, and crystal. Standing majestically are lofty towers, all adorned with gold, silver, aquamarine, crystal, conch shell, ruby, and emerald. The lotus flowers in the ponds are as large as carriage wheels. The blue colors gleam with blue light; the yellow colors, yellow light; the red colors, red light; the white colors, white light. They are wonderful, fragrant, and pure. Śāriputra, the Land of Ultimate Bliss is formed with such virtues as its adornments!
“Also, Śāriputra, celestial music is always playing in that Buddha Land, and its ground is made of yellow gold. Day and night in the six periods, māndarāva flowers rain down from the sky. At dawn, sentient beings of that land fill their robes with wonderful flowers to make offerings to 100,000 koṭi Buddhas [in worlds] in other directions. At mealtime, they return to their own land to eat and do walking meditation. Śāriputra, the Land of Ultimate Bliss is formed with such virtues as its adornments!
In addition, Śāriputra, in that land are various kinds of unusual, wonderful birds of diverse colors, such as white cranes, peacocks, parrots, śāris, kalaviṅkas, and jīvajīvas. Day and night in the six periods, these birds sing harmonious, exquisite tones. These tones pronounce Dharmas, such as the Five Roots, the Five Powers, the Seven Bodhi Factors, and the Eightfold Right Path. Sentient beings that hear these tones all think of the Buddha, think of the Dharma, and think of the Saṅgha. Śāriputra, do not say that these birds are born as a form of requital for sins [in their past lives]. Why not? Śāriputra, that Buddha Land does not have the three evil life-paths. Śāriputra, even the names of the three evil life-paths do not exist in that Buddha Land, much less the actual paths. These birds are all magically manifested by Amitābha Buddha to have the Dharma tones flow everywhere.
“Śāriputra, as breezes blow in that Buddha Land, the jeweled trees in lines and the jeweled nets [with bells1] make wonderful music, like 100,000 melodies playing at the same time. Those who hear these tones spontaneously think of the Buddha, think of the Dharma, and think of the Saṅgha. Śāriputra, that Buddha Land is formed with such virtues as its adornments!
“Śāriputra, what is your opinion? Why is that Buddha called Amitābha? Śāriputra, that Buddha’s radiance is infinite, illuminating lands in the ten directions, hindrance free. Therefore, He is called Amitābha. Moreover, Śāriputra, the lifespan of that Buddha and His people is measureless, limitless asaṁkhyeya kalpas. Therefore, He is called Amitāyus. Śāriputra, it has been ten kalpas since Amitābha Buddha attained Buddhahood. In addition, Śāriputra, that Buddha has innumerable, countless voice-hearer disciples. All of them are Arhats, their numbers unknowable by calculation. Equally unknowable is the size of the multitude of Bodhisattvas. Śāriputra, that Buddha Land is formed with such virtues as its adornments!
“Furthermore, Śāriputra, sentient beings reborn in the Land of Ultimate Bliss are at the spiritual level of avinivartanīya. Many among them are in the holy position of waiting to attain Buddhahood in their next life. Their numbers are so large that they are unknowable by calculation, and can be reckoned only in terms of measureless, limitless asaṁkhyeyas. Śāriputra, sentient beings that have heard [of that land] should resolve to be reborn in that land. Why? To be in the same place together with people of superior virtues. Śāriputra, no one with the condition of few roots of goodness and a meager store of merits can be reborn in that land.
“Śāriputra, if, among good men and good women, there are those who, having heard of Amitābha Buddha, single-mindedly uphold His name for one day, two days, three days, four days, five days, six days, or seven days, without being distracted, then upon their dying, Amitābha Buddha, together with a multitude of holy beings, will appear before them. When these people die, their minds will not be demented and they will be reborn in Amitābha Buddha’s Land of Ultimate Bliss. Śāriputra, I see this benefit, so I speak these words. If there are sentient beings that hear what I say, they should resolve to be reborn in that land.
“Śāriputra, as I now praise Amitābha Buddha’s inconceivable merit, so too do Buddhas in worlds in the east, such as Akṣobhya Buddha, Meru Banner Buddha, Great Meru Buddha, Meru Light Buddha, and Wonderful Tone Buddha. Buddhas such as these are as numerous as the sands of the Ganges. Each Buddha in His own land extends His wide-ranging, far-reaching tongue, completely covering the Three-Thousand Large Thousandfold World, and speaks these truthful words: ‘You sentient beings should praise His inconceivable merit and believe in this sūtra, which is protected and remembered by all Buddhas.’
“Śāriputra, in worlds in the south are Sun-Moon Lamp Buddha, Renown Light Buddha, Great Flame Aggregate Buddha,2 Meru Lamp Buddha, and Infinite Energetic Progress Buddha. Buddhas such as these are as numerous as the sands of the Ganges. Each Buddha in His own land extends His wide-ranging, far-reaching tongue, completely covering the Three-Thousand Large Thousandfold World, and speaks these truthful words: ‘You sentient beings should praise His inconceivable merit and believe in this sūtra, which is protected and remembered by all Buddhas.’
“Śāriputra, in worlds in the west are Infinite Life Buddha, Infinite Aggregate Buddha, Infinite Banner Buddha, Great Light Buddha, Great Radiance Buddha, Jewel Brilliance Buddha, and Pure Light Buddha. Buddhas such as these are as numerous as the sands of the Ganges. Each Buddha in His own land extends His wide-ranging, far-reaching tongue, completely covering the Three-Thousand Large Thousandfold World, and speaks these truthful words: ‘You sentient beings should praise His inconceivable merit and believe in this sūtra, which is protected and remembered by all Buddhas.’
“Śāriputra, in worlds in the north are Flame Aggregate Buddha, Supreme Tone Buddha, Hard-to-Vanquish Buddha, Sun Birth Buddha, Web-of-Radiance Buddha. Buddhas such as these are as numerous as the sands of the Ganges. Each Buddha in His own land extends His wide-ranging, far-reaching tongue, completely covering the Three-Thousand Large Thousandfold World, and speaks these truthful words: ‘You sentient beings should praise His inconceivable merit and believe in this sūtra, which is protected and remembered by all Buddhas.’
“Śāriputra, in worlds toward the nadir are Lion Buddha, Renown Buddha, Renown Light Buddha, Dharma Buddha, Dharma Banner Buddha, and Dharma Upholder Buddha. Buddhas such as these are as numerous as the sands of the Ganges. Each Buddha in His own land extends His wide-ranging, far-reaching tongue, completely covering the Three-Thousand Large Thousandfold World, and speaks these truthful words: ‘You sentient beings should praise His inconceivable merit and believe in this sūtra, which is protected and remembered by all Buddhas.’
“Śāriputra, in worlds toward the zenith are Brahma Tone Buddha, Constellation King Buddha, Fragrance Superior Buddha, Fragrant Light Buddha, Great Flame Aggregate Buddha, Adorned with Jeweled Flowers in Diverse Colors Buddha, Salendra King Buddha, Jeweled Lotus Flower Splendor Buddha, Seeing All Meaning Buddha, and Sumeru Likeness Buddha. Buddhas such as these are as numerous as the sands of the Ganges. Each Buddha in His own land extends His wide-ranging, far-reaching tongue, completely covering the Three-Thousand Large Thousandfold World, and speaks these truthful words: ‘You sentient beings should praise His inconceivable merit and believe in this sūtra, which is protected and remembered by all Buddhas.’
“Śāriputra, what is your opinion? Why is this sūtra called a sūtra protected and remembered by all Buddhas? Śāriputra, if there are good men and good women who have heard and upheld this sūtra, and have heard Buddhas’ names, they are protected and remembered by all Buddhas. They will never regress from their resolve to attain anuttara-samyak-saṁbodhi. Therefore, Śāriputra, you all should believe and accept my words and other Buddhas’ words. If there are those who have resolved, are now resolving, or will resolve to be reborn in Amitābha Buddha’s land, those people will never regress from their resolve to attain anuttara-samyak-saṁbodhi, whether they have already been reborn, are now being reborn, or will be reborn in that land. Therefore, Śāriputra, if, among good men and good women, there are those who believe [my words], they should resolve to be reborn in that land.
“Śāriputra, as I now praise Buddhas’ inconceivable merit,3 likewise those Buddhas praise my inconceivable merit, saying these words: ‘Śākyamuni Buddha can do the extremely difficult, extraordinary thing in the Sahā World during the evil times of the five turbidities—the turbidity of a kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of their lifespan—attaining anuttara-samyak-saṁbodhi. For the sake of sentient beings, He expounds the Dharma, which the entire world finds hard to believe.’
“Śāriputra, know that, in the evil times of the five turbidities, I have done this difficult thing, attaining anuttara-samyak-saṁbodhi. For the sake of the entire world, I expound the hard-to-believe Dharma. It is extremely difficult!”
After the Buddha pronounced this sūtra, Śāriputra and other bhikṣus, as well as gods, humans, asuras, and others in the entire world, having heard the Buddha’s words, rejoiced, believed in, and accepted the teachings. They made obeisance and departed.
—Buddha Pronounces the Sūtra of Amitābha Buddha
Translated from the digital Chinese Canon (T12n0366)
Notes
1. F. Max Müller footnotes in Buddhist Mahāyāna Texts (Cowell et al. [1894] 1969, part 2, 92), that he translates the Sanskrit word kaṅkanījālānām (bells of nets) as strings of bells. However, bells can hang from a net (jāla), as described in the Mahāyāna Sūtra of Consciousness Revealed (see Sūtra 18). So the term is translated as nets with bells. (Return to text)
2. In text 366 (T12n0366), Kumārajīva translates the Sanskrit name Mahārciskandha into Chinese as Great Flame Shoulder. The Sanskrit word arci can mean flame or ray, and skandha can mean shoulder or aggregate. In text 367 (T12n0367), Xuanzang translates Mahārciskandha as Great Light Aggregate. Here, this name is translated as Great Flame Aggregate. (Return to text)
3. In an earlier passage in this sūtra, the Buddha says, “Śāriputra, as I now praise Amitābha Buddha’s inconceivable merit, so too do Buddhas in worlds in the east, . . .” Therefore, for this passage, it seems that Śākyamuni Buddha’s praising the inconceivable merit of Amitābha Buddha would confirm the earlier passage and would be more relevant than His praising the merit of Buddhas in general. Support of this comment is found in a corresponding passage in text 367 (T12n0367, 0351a27–29), in which the Buddha states: “Śāriputra, as I now acclaim and praise Amitāyus Buddha’s inconceivable merit, who has formed His Buddha Land of Ultimate Bliss, likewise other Buddha-Tathāgātas [in worlds] in the ten directions praise my inconceivable boundless merit, . . .” (Return to text)
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