Month: September 2023

Nava Sutta (The Ship)

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Nava Sutta (The Ship)

Translated from the Pali by Thanissaro Bhikkhu

At Savatthi. There the Blessed One said, “I tell you, monks: It is for one who knows & sees that there is the ending of the effluents. For one who knows what & sees what is there the ending of the effluents? ‘Such is form, such its origination, such its passing away. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such its origination, such its passing away.’ It is for one who knows & sees in this way that there is the ending of the effluents.

“Even though this wish may occur to a monk who dwells without devoting himself to development — ‘O that my mind might be released from effluents through lack of clinging!’ — still his mind is not released from the effluents through lack of clinging. Why is that? From lack of developing, it should be said. Lack of developing what? The four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for Awakening, the noble eightfold path.

“Suppose a hen has eight, ten, or twelve eggs: If she doesn’t cover them rightly, warm them rightly, or incubate them rightly, then even though this wish may occur to her — ‘O that my chicks might break through the egg shells with their spiked claws or beaks and hatch out safely!’ — still it is not possible that the chicks will break through the egg shells with their spiked claws or beaks and hatch out safely. Why is that? Because the hen has not covered them rightly, warmed them rightly, or incubated them rightly. In the same way, even though this wish may occur to a monk who dwells without devoting himself to development — ‘O that my mind might be released from effluents through lack of clinging!’ — still his mind is not released from the effluents through lack of clinging. Why is that? From lack of developing, it should be said. Lack of developing what? The four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for Awakening, the noble eightfold path.

“Even though this wish may not occur to a monk who dwells devoting himself to development — ‘O that my mind might be released from effluents through lack of clinging!’ — still his mind is released from the effluents through lack of clinging. Why is that? From developing, it should be said. Developing what? The four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for Awakening, the noble eightfold path.

“Suppose a hen has eight, ten, or twelve eggs that she covers rightly, warms rightly, & incubates rightly: Even though this wish may not occur to her — ‘O that my chicks might break through the egg shells with their spiked claws or beaks and hatch out safely!’ — still it is possible that the chicks will break through the egg shells with their spiked claws or beaks and hatch out safely. Why is that? Because the hen has covered them, warmed them, & incubated them rightly. In the same way, even though this wish may not occur to a monk who dwells devoting himself to development — ‘O that my mind might be released from effluents through lack of clinging!’ — still his mind is released from the effluents through lack of clinging. Why is that? From developing, it should be said. Developing what? The four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for Awakening, the noble eightfold path.

“Just as when a carpenter or carpenter’s apprentice sees the marks of his fingers or thumb on the handle of his adze but does not know, ‘Today my adze handle wore down this much, or yesterday it wore down that much, or the day before yesterday it wore down this much,’ still he knows it is worn through when it is worn through. In the same way, when a monk dwells devoting himself to development, he does not know, ‘Today my effluents wore down this much, or yesterday they wore down that much, or the day before yesterday they wore down this much,’ still he knows they are worn through when they are worn through.

“Just as when an ocean-going ship, rigged with masts & stays, after six months on the water, is left on shore for the winter: Its stays, weathered by the heat & wind, moistened by the clouds of the rainy season, easily wither & rot away. In the same way, when a monk dwells devoting himself to development, his fetters easily wither & rot away.”

Link: https://wisdomtea.org/2023/09/28/nava-sutta-the-ship/

Bhaddekaratta Sutta (An Auspicious Day)

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Bhaddekaratta Sutta (An Auspicious Day)

Translated from the Pali by Thanissaro Bhikkhu


Foundation of Buddha’s hut (Gandhakuti) at Jeta’s Grove (Jetavana Monastery) near Savatthi (Sravasti).

I have heard that on one occasion the Blessed One was staying in Savatthi, at Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks: “Monks!”

“Yes, lord,” the monks responded.

The Blessed One said: “Monks, I will teach you the summary & exposition of one who has had an auspicious day. Listen & pay close attention. I will speak.”

“As you say, lord,” the monks replied.

The Blessed One said:

You shouldn’t chase after the past
or place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
you clearly see right there,
right there.
Not taken in,
unshaken,
that’s how you develop the heart.
Ardently doing
what should be done today,
for — who knows? — tomorrow
death.
There is no bargaining
with Mortality & his mighty horde.

Whoever lives thus ardently,
relentlessly
both day & night,
has truly had an auspicious day:
so says the Peaceful Sage.

“And how, monks, does one chase after the past? One gets carried away with the delight of ‘In the past I had such a form (body)’… ‘In the past I had such a feeling’… ‘In the past I had such a perception’… ‘In the past I had such a thought-fabrication’… ‘In the past I had such a consciousness.’ This is called chasing after the past.

“And how does one not chase after the past? One does not get carried away with the delight of ‘In the past I had such a form (body)’… ‘In the past I had such a feeling’… ‘In the past I had such a perception’… ‘In the past I had such a thought-fabrication’… ‘In the past I had such a consciousness.’ This is called not chasing after the past.

“And how does one place expectations on the future? One gets carried away with the delight of ‘In the future I might have such a form (body)’… ‘In the future I might have such a feeling’… ‘In the future I might have such a perception’… ‘In the future I might have such a thought-fabrication’… ‘In the future I might have such a consciousness.’ This is called placing expectations on the future.

“And how does one not place expectations on the future? One does not get carried away with the delight of ‘In the future I might have such a form (body)’… ‘In the future I might have such a feeling’… ‘In the future I might have such a perception’… ‘In the future I might have such a thought-fabrication’… ‘In the future I might have such a consciousness.’ This is called not placing expectations on the future.

“And how is one taken in with regard to present qualities? There is the case where an uninstructed run-of-the-mill person who has not seen the noble ones, is not versed in the teachings of the noble ones, is not trained in the teachings of the noble ones, sees form as self, or self as possessing form, or form as in self, or self as in form.

“He/she sees feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.

“He/she sees perception as self, or self as possessing perception, or perception as in self, or self as in perception.

“He/she sees thought-fabrications as self, or self as possessing thought-fabrications, or thought-fabrications as in self, or self as in thought-fabrications.

“He/she sees consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This is called being taken in with regard to present qualities.

“And how is one not taken in with regard to present qualities? There is the case where a disciple of the noble ones who has seen the noble ones, is versed in the teachings of the noble ones, is well-trained in the teachings of the noble ones, does not see form as self, or self as possessing form, or form as in self, or self as in form.

“He/she does not see feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.

“He/she does not see perception as self, or self as possessing perception, or perception as in self, or self as in perception.

“He/she does not see thought-fabrications as self, or self as possessing thought-fabrications, or thought-fabrications as in self, or self as in thought-fabrications.

“He/she does not see consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This is called not being taken in with regard to present qualities.

You shouldn’t chase after the past
or place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
you clearly see right there,
right there.
Not taken in,
unshaken,
that’s how you develop the heart.
Ardently doing
what should be done today,
for — who knows? — tomorrow
death.
There is no bargaining
with Mortality & his mighty horde.

Whoever lives thus ardently,
relentlessly
both day & night,
has truly had an auspicious day:
so says the Peaceful Sage.

“‘Monks, I will teach you the summary & exposition of one who has had an auspicious day.’ Thus was it said, and in reference to this was it said.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

Link:https://wisdomtea.org/2023/09/21/bhaddekaratta-sutta-an-auspicious-day/

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Bathing The Buddha Sutra

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Bathing The Buddha Sutra

Thus have I heard:

At one time the Blessed One was in Rajagriha, on Eagles Peak, together with one thousand, two hundred and fifty monks. There were also an immeasurable, unlimited multitude of Bodhisattvas and the eight classes of gods, nagas and so forth, who were all assembled. At that time, the Pure Wisdom Bodhisattva was seated in the midst of this assembly. Because he aspired to extend compassion toward all sentient beings, he thought: “by what means do the Buddhas, Tathágatas, obtain the pure body, furnished with the marks of the great person?” Again he thought: “all classes of living beings are able to meet the Tathágata and approach him with offerings. The blessings that are obtained are without measure or limit. I do not yet know, however, what offerings living beings will make or what merit they will cultivate after the death of the Tathágata so as to bring about those roots of good merit that quickly lead to final, supreme enlightenment.” After thinking this, he then arose from his seat and bared his right shoulder, having bowed his head at the feet of the Buddha; he knelt upright, with palms in salutation and spoke to the Buddha, saying, “World Honored One, I wish to ask questions and hope that you deign to acknowledge them.” The Buddha said, “Noble son, I will teach according to what you ask.”

At that time the Pure Wisdom Bodhisattva spoke to the Buddha saying, “By what means do the Buddhas, Tathágatas, perfectly enlightened ones obtain the pure body, furnished with the marks of the great person? Also, all living beings are able to meet the Tathágata and approach him with offerings. The blessings that are obtained are without merit or limit. I have not yet discerned what offerings living beings will make or what merit they will cultivate after the death of the Tathágata so as to bring about those good qualities that quickly lead to final, supreme enlightenment.”

At that time, the World Honored One said to the Pure Wisdom Bodhisattva: “Excellent, excellent, that you are able for the sake of future beings to bring forth such questions! Now listen carefully, reflect on this well, and practice as I say. I will explain for you in detail.”

The Pure Wisdom Bodhisattva said, “So be it, World Honored One, I dearly wish to listen.”

The courtyard at Hua Zang Si before the Bathing of the Buddha Ceremony held in 2006.

The Buddha explained to the Pure Wisdom Bodhisattva: “Noble son, you should know that because giving, morality, patience, vigor, meditation, and knowledge and experience of liberation; the ten strengths; and the four confidences are all the characteristics of the Buddha and are all various kinds of knowledge, virtue, and purity, they are the purity of the Tathágata.

If the Buddhas, Tathágatas, are in this way given various offerings with a pure heart—incense, flowers, gems, garlands, banners, parasols, and cushions—displayed before the Buddha, multifariously adorning him, and the marvelously scented water is used to bathe his noble form, the dark smoke of the burning incense will carry your mind to the Dharma realm. Furthermore, you celebrate the extraordinary merit of the Tathágata with food and drink, percussion and stringed music; you will manifest the superb vow to direct your mind to the supreme ocean of omniscience. The merit thereby produced will be immeasurable and without limit; it will be perpetually continued through successive rebirths to the point of enlightenment. Why is this? The blessed wisdom of the Tathágata is inconceivable, infinite, and unequaled.

Noble son, all Buddhas, World Honored Ones, have three bodies. They are known as the Dharma body or Dharmakaya, the glorified body or the Sambhogakaya, and the manifestation body or the Nirmanakaya. After my Nirvana, if you wish to do homage to these three bodies then you should do homage to my relics [sharira]. But these are of two kinds: the first is the bodily relic; the second is the Dharma-verse relic. I will now recite the verse:”

All things arise from a cause.

The Tathágata has explained their cause

and the cessation of the cause of these things.

This the great ascetic has explained.

“If men, women, or the five groups of mendicants would build an image of the Buddha; or if those without strength would deposit one as large as a grain of barley, or build a stupa—its body the size of a jujube, its mast the size of a needle, its parasol equal to a flake of bran, its relic like a mustard seed—or if someone writes the Dharma verse and installs it inside the stupa, it would be like doing homage by offering up a rare jewel. If in accordance with one’s own strength and ability one can be truly sincere and respectful, it (the image or stupa) would be like my present body, equal without difference.

Noble son, if there are beings who are able to make such excellent offerings, they will glorify themselves by achieving the fifteen superb virtues. First, they will always be modest. Second, they will manifest a mind of pure faith. Third, their hearts will be simple and honest. Fourth, they will cleave to good friends. Fifth, they will enter a state of passionless wisdom. Sixth, they will constantly encounter Buddhas. Seventh, they will always maintain the correct teaching. Eighth, they will be able to act according to my teaching. Ninth, they will be reborn in pure Buddha fields according to their wishes. Tenth, if they are reborn among men, they will be noblemen of great families; being respected among men, they will produce joyous thoughts. Eleventh, being born among men, they will naturally set their minds on the Buddha. Twelfth, an army of demons will not be able to harm them. Thirteenth, they will be able in the final age to protect and maintain the True Dharma. Fourteenth, they will be protected by the Buddhas of the ten directions. Fifteenth, they will be able to quickly obtain the five attributes of the Dharma body.”

At that time, the World Honored One uttered these verses:

After my death

You will be able to honor my relics

Some will build stupas

Or images of the Tathágata.

At the place of the image or stupa,

One who anoints that spot of ground

With various incenses and flowers

Scattering them over its surface

Uses pure, beautifully scented water

To pour onto the body of this image,

Offers it various flavorful drinks and foods,

Fully maintaining it with oblations,

Eulogizes the virtue of the Tathágata,

Which is endlessly difficult to conceive;

Through the wisdom of skillful means and the supernatural power of the Buddha

Such a one will quickly reach the other shore of Nirvana.

He will obtain the diamond body

Complete with the thirty-two marks of a great person

And the eighty minor signs of excellence.

He will ferry the multitude of living beings to the shore of Nirvana.

At that time, the Pure Wisdom Bodhisattva, having heard these verses, addressed the Buddha saying, “Future living beings will ask, ‘why bathe the image?’”

The Buddha answered the Pure Wisdom Bodhisattva: “Because you will equal the Tathágata in producing right mindfulness. You will not be attached to the two sides that deceive people with ‘emptiness’ and ‘being.’ You will long insatiably for virtuous conduct. The three emancipations, morality, and wisdom will be constantly sought to escape the endless cycle of birth and death. You will produce great compassion toward all living beings. You will aspire to obtain and quickly perfect the three kinds of bodies.

Noble son, I have already expounded for your sake the four noble truths, the twelve conditioned co-productions and the six perfections. Now I teach the method of bathing the image for your sake and the sake of the various kings, princes, ministers, concubines, princesses, gods, nagas, men and demons. Among the various types of homage, this (the bathing of the image) is the best. It excels the giving of the seven jewels equal to the sands of the Ganges.

When you bathe the image, you should use ox-head sandalwood, white sandalwood, red sandalwood, or aloe-wood incenses. You should burn Mountain Top Tulip incense, ‘Dragons Brain’ incense, Ling-ling (Mountain) incense, and so forth. On the surface of a clean stone you should grind these to make paste; use this paste to make scented water and place it in a clean vessel. At a clean spot, make an altar with good earth, square or round, its size suited to the circumstances. On top establish the bathing platform and place the Buddha image in the middle. Pour on the scented hot water, purifying and cleansing it, repeatedly pouring the pure water over it. The water that is used must be completely filtered so as not to cause harm to insects. Drops from two fingers of the water with which you bathed the image should be taken and placed on your own head—this is called ‘good luck water.’ Drain off the water onto clean ground without allowing your feet to tread upon it. With a fine, soft towel wipe the image, making it clean. Burn the above name incenses spreading the aroma all around and put the image back in its original place.

“Noble son, the consequence of performing this bathing of the Buddha image is that you and the great multitude of men and gods will presently receive wealth, happiness, and long life without sickness; your every wish will be fulfilled. Your relatives, friends, and family will all be at ease. You will bid a long farewell to the eight conditions of trouble and forever escape the fount of suffering. You will never again receive the body of a woman and will quickly achieve enlightenment.

When you have set up the image and burned the various incenses, face the image, clasp your palms together in pious salutation and recite these praises:

I now bathe the Tathágata.

His pure wisdom and virtue adorn the assembly.

I vow that those living beings of this period of the five impurities

May quickly witness the pure Dharma body of the Tathágata.

May the incense of morality, meditation, wisdom and the knowledge and experience of liberation

Constantly perfume every realm of the ten directions.

I vow that the smoke of this incense will likewise

Do the Buddhas work of salvation without measure or limit.

I also vow to put a stop to the three hells and the wheel of samsara,

Completely extinguishing the fires and obtaining the coolness of relief

So that all may manifest the thought of unsurpassed enlightenment

Perpetually escaping the river of desires and advancing to the other shore of Nirvana.”

The Buddha finished expounding this Sutra. At this time there were among this assembly an immeasurable, unlimited number of Bodhisattvas who obtained stainless concentration. The countless gods obtained never lapsing wisdom. The multitude of Voice Hearers vowed to seek the fruits of Buddhahood. The eighty-four thousand living beings all manifested the thought toward unexcelled, complete enlightenment.

At that time, the Pure Wisdom Bodhisattva said to the Buddha: “World Honored One, being fortunate to receive the compassion and pity of the Great Teacher (the Buddha), we shall teach the method of bathing the image. I will now convert kings, ministers, and all those of good faith, cheer, or merit. Every day I will bathe the noble image to procure great blessings. I pledge to always receive and carry out with pleasure “The Sutra On The Merit Of Bathing The Buddha.”

Link: https://wisdomtea.org/2023/09/14/bathing-the-buddha-sutra/

Adittapariyana Sutta

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Adittapariyana Sutta

[NOTE: Several months after his Awakening, the Buddha delivers this sermon to an audience of 1,000 fire-worshipping ascetics. In his characteristically brilliant teaching style, the Buddha uses a metaphor that quickly penetrates to the heart of the audience — in this case, the metaphor of fire. Upon hearing this sermon, the entire audience attains full Awakening (arahatta).]

 (The Fire Sermon)

Thus have I heard:

The Blessed One was once living at Gayaslsa in Gaya with a thousand Bhikkhus.

There he addressed the Bhikkhus: Bhikkhus, all is burning.

And what is all that is burning? Bhikkhus, the eye is burning, visible forms are burning, visual consciousness is burning, visual impression is burning, also whatever sensation, pleasant or painful or neither painful, nor pleasant, arises on account of the visual impression, that too is burning. Burning with what? Burning with the fire of craving, with the fire of hate, with the fire of delusion; I say it is burning with birth, aging and death, with sorrows, with lamentations, with pains, with grief’s, and with despairs.

The ear is burning, sounds are burning, auditory consciousness is burning, auditory impression is burning, also whatever sensation, pleasant or painful or neither painful nor pleasant, arises on account of the auditory impression, that too is burning. Burning with what? Burning with the fire of craving…

The nose is burning, odors are burning, olfactory consciousness is burning, olfactory impression is burning, also whatever sensation, pleasant or painful, or neither painful nor pleasant, arises on account of the olfactory impression, that too is burning. Burning with what? Burning with the fire of craving…

The tongue is burning, favors are burning, gustative consciousness is burning, gustative impression is burning, also whatever sensation, pleasant or painful or neither painful nor pleasant, arises on account of the gustative impression, that too is burning. Burning with what? Burning with the fire of craving…

The body is burning, tangible things are burning, tactile consciousness is burning, tactile impression is burning, also whatever sensation, pleasant or painful or neither painful nor pleasant, arises on account of the tactile sensation, that too is burning. Burning with what? Burning with the fire of craving…

The mind is burning, mental objects (ideas, etc.) are burning, mental consciousness is burning, mental impression is burning, also whatever sensation, pleasant or painful or neither painful nor pleasant, arises on account of the mental impression is burning. Burning with what? Burning with the fire of craving, with the fire of hate, with the fire of delusion; I say it is burning with birth, aging and death, with sorrows, with lamentations, with pains, with grief’s, and with despairs.

Bhikkhus, a learned and noble disciple, who sees things thus, becomes dispassionate with regard to the eye, becomes dispassionate with regard to visible forms, becomes dispassionate with regard to the visual consciousness, becomes dispassionate with regard to the visual impression, also whatever sensation, pleasant or painful or neither painful nor pleasant, arises on account of the visual impression, with regard to that too he becomes dispassionate.

He becomes dispassionate with regard to the ear, with regard to sounds…

He becomes dispassionate with regard to the nose… with regard to odors…

He becomes dispassionate with regard to the tongue…with regard to favors….

He becomes dispassionate with regard to the body… with regard to tangible things…

He becomes dispassionate with regard to the mind… with regard to mental consciousness, becomes dispassionate with regard to mental impression, also whatever sensation, pleasant or painful or neither painful nor pleasant, arises on account of mental impression, with regard to that too he becomes dispassionate.

Being dispassionate, he becomes detached; through detachment he is liberated. When liberated there is knowledge that he is liberated. And he knows: Birth is exhausted, the holy life has been lived, what has to be done is done, there is no more left to be done on this account.

This the Blessed One said. The Bhikkhus were glad, and they rejoiced at his words. While this exposition was being delivered, the minds of those thousand Bhikkhus were liberated from impurities, without attachment.

Link: https://wisdomtea.org/2023/09/07/adittapariyana-sutta/