Month: November 2023

Buddha Speaks of Amitabha

steve1658Leave a comment

Buddha Speaks of Amitabha

Once upon a time, it is said that the Buddha resided in Shravasti, within the Jeta Grove, situated in the garden of the Benefactor of Orphans and the Solitary. Accompanying him were a congregation of twelve hundred fifty great Bhiksus, all esteemed arhats whom the assembly recognized, including Elders Sariputra, Mahamaudgalyayana, Mahakasyapa, Hahakatyayana, Mahakaushtila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindolabharadvaja, Kalodayin, Mahakaphina, Vaddujla, Aniruddha, and others. Additionally, numerous Bodhisattvas and celestial beings, including Ajita Bodhisattva, Gandhastin Bodhisattva, Nityodyukta Bodhisattva, and the chief of gods, Shakra, were present, along with countless beings from various heavens.

During that time, the Buddha addressed Elder Sariputra, saying, “Travel westward across hundreds of thousands of millions of Buddhalands, and you will reach a realm known as Ultimate Bliss. In this land, a Buddha named Amitabha currently imparts the teachings.”

“Sariputra, why is it called Ultimate Bliss? Because every being in this country is free from suffering and enjoys unbounded bliss, hence the name Ultimate Bliss.”

Furthermore, Sariputra, the land of Ultimate Bliss is enclosed by seven tiers of railing, crafted from the four treasures, thus earning its name. Pools of the seven jewels, filled with the eight waters of merit and virtue, grace this land. The pools boast pure bottoms covered in golden sand, with stairs of gold, silver, lapis lazuli, and crystal on each side. Raised pavilions, adorned with precious materials like gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls, and carnelian, grace the surroundings. Within these pools, lotuses with hues resembling carriage wheels bloom, emitting subtle, wonderfully fragrant, and pure scents.

“The realization of the land of Ultimate Bliss is thus adorned with merit,” Sariputra, the Buddha continued.

Moreover, in this Buddhaland, harmonious heavenly music perpetually resonates, and the ground is composed of yellow gold. During the six periods of day and night, a rain of mandarava flowers descends, and each morning, the inhabitants of this land offer myriad wonderful flowers to countless Buddhas in all directions. After their meals, they leisurely stroll through their homeland.

Sariputra, the land of Ultimate Bliss is abundantly adorned in this way.

Furthermore, rare and exquisite varicolored birds, including white cranes, peacocks, parrots, egrets, kalavinkas, and two-headed birds, inhabit this land. In the six periods of the day and night, these flocks produce melodious and elegant sounds, proclaiming profound teachings such as the five roots, the five powers, the seven Bodhi shares, and the eight sagely way shares. When the inhabitants hear these sounds, they become mindful of the Buddha, the Dharma, and the Sangha.

“Sariputra, do not assume these birds are karmic retribution. In this Buddhaland, there are no three evil ways of rebirth; in fact, not even the names of these ways exist. Amitabha Buddha, desiring to widely spread the Dharma sound, created this multitude of birds through transformation.”

The Buddha continued to describe the enchanting features of the land of Ultimate Bliss, its jeweled trees producing subtle and wonderful sounds when the soft wind blows. As these descriptions unfolded, Sariputra listened attentively, absorbing the profound beauty of this Buddhaland.

After detailing the splendors of the land, the Buddha turned to Sariputra and asked, “Why do you think this Buddha is called Amitabha?”

“The brilliance of Amitabha Buddha’s light is immeasurable, illuminating the lands of the ten directions without hindrance. He is called Amitabha for this reason. Furthermore, the lifespan of Amitabha Buddha and his people extends for countless kalpas, making him worthy of the name ‘Amitabha.’ Ten kalpas have passed since Amitabha attained Buddhahood.”

As the Buddha spoke, Sariputra gained deeper insights into the infinite virtues of Amitabha Buddha and the extraordinary qualities of the land of Ultimate Bliss.

The text continues to explore the presence and teachings of other Buddhas in different directions, emphasizing their encouragement for all living beings to believe, praise, and hold in reverence the inconceivable merit and virtue of the sutra.

Finally, the Buddha urged Sariputra and all present to have faith and make the vow to be born in Amitabha’s country, emphasizing the profound benefits and the irreversible attainment of anuttara-samyak-sambodhi for those who make this vow.

Upon concluding his teachings, the Buddha witnessed Sariputra, the bhiksus, gods, humans, and other celestial beings joyously receiving his words. The assembly, filled with reverence, bowed and withdrew, having absorbed the wisdom imparted by the Buddha.

Link: https://wisdomtea.org/2023/11/30/buddha-speaks-of-amitabha/

Inconceivable Skill in Liberative Technique

steve1658Leave a comment

Inconceivable Skill in Liberative Technique

At that time, there lived in the great city of Vaisali a certain Licchavi, Vimalakirti by name. Having served the ancient Buddhas, he had generated the roots of virtue by honoring them and making offerings to them. He had attained tolerance as well as eloquence. He played with the great super-knowledge’s. He had attained the power of incantations and the fearlessnesses. He had conquered all demons and opponents. He had penetrated the profound way of the Dharma. He was liberated through the transcendence of wisdom. Having integrated his realization with skill in liberative technique, he was expert in knowing the thoughts and actions of living beings. Knowing the strength or weakness of their faculties, and being gifted with unrivaled eloquence, he taught the Dharma appropriately to each. Having applied himself energetically to the Mahayana, he understood it and accomplished his tasks with great finesse. He lived with the deportment of a Buddha, and his superior intelligence was as wide as an ocean. He was praised, honored, and commended by all the Buddhas and was respected by Indra, Brahma, and all the Lokapalas. In order to develop living beings with his skill in liberative technique, he lived in the great city of Vaisali. His wealth was inexhaustible for the purpose of sustaining the poor and the helpless. He observed a pure morality in order to protect the immoral. He maintained tolerance and self-control in order to reconcile beings who were angry, cruel, violent, and brutal. He blazed with energy in order to inspire people who were lazy. He maintained concentration, mindfulness, and meditation in order to sustain the mentally troubled. He attained decisive wisdom in order to sustain the foolish. He wore the white clothes of the layman, yet lived impeccably like a religious devotee. He lived at home, but remained aloof from the realm of desire, the realm of pure matter, and the immaterial realm. He had a son, a wife, and female attendants, yet always maintained continence. He appeared to be surrounded by servants, yet lived in solitude. He appeared to be adorned with ornaments, yet always was endowed with the auspicious signs and marks. He seemed to eat and drink, yet always took nourishment from the taste of meditation. He made his appearance at the fields of sports and in the casinos, but his aim was always to mature those people who were attached to games and gambling. He visited the fashionable heterodox teachers, yet always kept unswerving loyalty to the Buddha. He understood the mundane and transcendental sciences and esoteric practices, yet always took pleasure in the delights of the Dharma. He mixed in all crowds, yet was respected as foremost of all. In order to be in harmony with people, he associated with elders, with those of middle age, and with the young, yet always spoke in harmony with the Dharma. He engaged in all sorts of businesses, yet had no interest in profit or possessions. To train living beings, he would appear at crossroads and on street corners, and to protect them he participated in government. To turn people away from the Hinayana and to engage them in the Mahayana, he appeared among listeners and teachers of the Dharma. To develop children, he visited all the schools. To demonstrate the evils of desire, he even entered the brothels. To establish drunkards in correct mindfulness, he entered all the cabarets. He was honored as the businessman among businessmen because he demonstrated the priority of the Dharma. He was honored as the landlord among landlords because he renounced the aggressiveness of ownership. He was honored as the warrior among warriors because he cultivated endurance, determination, and fortitude. He was honored as the aristocrat among aristocrats because he suppressed pride, vanity, and arrogance. He was honored as the official among officials because he regulated the functions of government according to the Dharma. He was honored as the prince of princes because he reversed their attachment to royal pleasures and sovereign power. He was honored as a eunuch in the royal harem because he taught the young ladies according to the Dharma. He was compatible with ordinary people because he appreciated the excellence of ordinary merits. He was honored as the Indra among Indra’s because he showed them the temporality of their lordship. He was honored as the Brahma among Brahmas because he showed them the special excellence of gnosis. He was honored as the Lokapala among Lokapalas because he fostered the development of all living beings. Thus lived the Licchavi Vimalakirti in the great city of Vaisali, endowed with an infinite knowledge of skill in liberative techniques. At that time, out of this very skill in liberative technique, Vimalakirti manifested himself as if sick. To inquire after his health, the king, the officials, the lords, the youths, the aristocrats, the householders, the businessmen, the town-folk, the country-folk, and thousands of other living beings came forth from the great city of Vaisali and called on the invalid. When they arrived, Vimalakirti taught them the Dharma, beginning his discourse from the actuality of the four main elements: “Friends, this body is so impermanent, fragile, unworthy of confidence, and feeble. It is so insubstantial, perishable, short-lived, painful, filled with diseases, and subject to changes. Thus, my friends, as this body is only a vessel of many sicknesses, wise men do not rely on it. This body is like a ball of foam, unable to bear any pressure. It is like a water bubble, not remaining very long. It is like a mirage, born from the appetites of the passions. It is like the trunk of the plantain tree, having no core. Alas! This body is like a machine, a nexus of bones and tendons. It is like a magical illusion, consisting of falsifications. It is like a dream, being an unreal vision. It is like a reflection, being the image of former actions. It is like an echo, being dependent on conditioning. It is like a cloud, being characterized by turbulence and dissolution. It is like a flash of lightning, being unstable, and decaying every moment. The body is ownerless, being the product of a variety of conditions. “This body is inert, like the earth; selfless, like water; lifeless, like fire; impersonal, like the wind; and non-substantial, like space. This body is unreal, being a collocation of the four main elements. It is void, not existing as self or as self-possessed. It is inanimate, being like grass, trees, walls, clods of earth, and hallucinations. It is insensate, being driven like a windmill. It is filthy, being an agglomeration of pus and excrement. It is false, being fated to be broken and destroyed, in spite of being anointed and massaged. It is afflicted by the four hundred and four diseases. It is like an ancient well, constantly overwhelmed by old age. Its duration is never certain – certain only is its end in death. This body is a combination of aggregates, elements, and sense-media, which are comparable to murderers, poisonous snakes, and an empty town, respectively. Therefore, such a body should repulse you. You should despair of it and should arouse your admiration for the body of the Tathágata. “Friends, the body of a Tathágata is the body of Dharma, born of gnosis. The body of a Tathágata is born of the stores of merit and wisdom. It is born of morality, of meditation, of wisdom, of the liberations, and of the knowledge and vision of liberation. It is born of love, compassion, joy, and impartiality. It is born of charity, discipline, and self-control. It is born of the path of ten virtues. It is born of patience and gentleness. It is born of the roots of virtue planted by solid efforts. It is born of the concentrations, the liberations, the meditations, and the absorptions. It is born of learning, wisdom, and liberative technique. It is born of the thirty-seven aids to enlightenment. It is born of mental quiescence and transcendental analysis. It is born of the ten powers, the four fearless-nesses, and the eighteen special qualities. It is born of all the transcendences. It is born from sciences and super-knowledge’s. It is born of the abandonment of all evil qualities, and of the collection of all good qualities. It is born of truth. It is born of reality. It is born of conscious awareness. “Friends, the body of a Tathágata is born of innumerable good works. Toward such a body you should turn your aspirations, and, in order to eliminate the sicknesses of the passions of all living beings, you should conceive the spirit of unexcelled, perfect enlightenment.” While the Licchavi Vimalakirti thus taught the Dharma to those who had come to inquire about his sickness, many hundreds of thousands of living beings conceived the spirit of unexcelled, perfect enlightenment.

Link: https://wisdomtea.org/2023/11/23/inconceivable-skill-in-liberative-technique/

Purification of the Buddha-Field

steve1658Leave a comment

Purification of the Buddha-Field

In profound homage to all Buddhas, Bodhisattvas, Aryasravakas, and Pratyekabuddhas spanning past, present, and future epochs.

It is recounted:

Once, within the thriving city of Vaisali, amid the enchanting garden of Amrapali, the Lord Buddha graced a vast assembly. Eight thousand Bhikkhus, embodiments of saintliness, stood reverently. Purged of impurities and afflictions, they had attained self-mastery, their minds liberated through perfect knowledge. Majestic as royal elephants, they had fulfilled their tasks, shed burdens, attained goals, and shattered the shackles of existence. Their serene and dignified selves adorned with mastery over every form of mind control.

Accompanying them were thirty-two thousand Bodhisattvas, revered spiritual heroes, echoing universal acclaim. Guided by profound super-knowledge and bathed in the Buddha’s grace, they stood as guardians of the city of Dharma. Their teachings, resonating like a lion’s mighty roar, reverberated in all directions.

As spiritual benefactors to all beings without solicitation, they upheld the Three Jewels, triumphing over adversaries and critics alike.

Their wisdom, intelligence, realization, meditation, incantation, and eloquence were perfected. Intuitively tolerant of the ultimate incomprehensibility of all things, they turned the unerring wheel of Dharma. Imprinted with the insignia of signlessness, they were experts in understanding the spiritual faculties of all beings. Fearlessly, they spoke like lions, thundering the magnificent teaching.

Their fame soared, matching Mount Sumeru’s summit. Unwavering resolve, akin to diamond hardness, demonstrated unshakeable faith in Buddha, Dharma, and Sangha. They showered ambrosia, released by the jewel of Dharma’s light, benefiting all who saw, heard, or approached them. Even if praised for countless eons, their flood of virtues remained inexhaustible.

These Bodhisattvas bore names like Samadarsana, Asamadarsana, Samadhivikurvitaraja, Harmesvara, Dharmaketu, Prabhaketu, Prabhavyuha, Ratnavyuha, Mahavyuha, Pratibhanakuta, Ratnakuta, and others, totaling thirty-two thousand.

Moreover, ten thousand Brahmas, led by Brahma Sikhin, journeyed from the Ashoka universe to venerate and serve the Buddha, accompanied by twelve thousand Sakras from various four-sector universes. Numerous other powerful deities, guardians, devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, and the fourfold community of Bhikkhus, Bhikkhunis, laymen, and laywomen gathered around.

Amidst this multitude, the Lord Buddha, surrounded and revered, occupied a majestic lion-throne, prepared to impart his teachings. Like Mount Sumeru dominating the oceans, the Buddha radiated brilliance upon his throne.

Then, the Licchavi Bodhisattva Ratnakara, accompanied by five hundred Licchavi youths bearing precious parasols, approached from Vaisali. Each paid homage, circumambulated seven times, laid down their parasols as offerings, and withdrew to the side.

Miraculously, the parasols transformed into a vast canopy covering the entire billion-world galaxy. The assembly beheld the reflection of the galaxy’s content within, witnessing the splendors of suns, moons, deities, mountains, oceans, and more. The voices of Buddhas from ten directions resounded under this great canopy.

In awe, the assembly bowed to the Tathágata, gazing with rapt attention. Ratnakara, kneeling, praised the Buddha with verses:

“Pure are your eyes, like petals of a blue lotus, Thoughts discover supreme transcendence’s lotus. Ocean of virtues immeasurable, the accumulation, Affirming the path of peace, obeisance to you!”

And so on, Ratnakara extolled the Buddha’s virtues.

Encouraged by Ratnakara, the Buddha expounded on the bodhisattvas’ purification of the Buddha-field. The Buddha-field, he elucidated, is a reflection of the Bodhisattva’s mind—pure and virtuous. The Buddha then illustrated this concept through miraculous transformations, leading to the enlightenment of many beings.

However, Shariputra questioned the apparent impurity of the Buddha-field, prompting the Buddha to clarify that such perceptions stem from the impurity of the observer’s mind. Brahma Sikhin supported this, emphasizing the importance of impartiality and pure positive thoughts.

In a profound display of the Buddha-field’s purity, eighty-four thousand beings embraced the spirit of unexcelled perfect enlightenment. The narrative concluded with the restoration of the Buddha-field’s usual appearance, leaving the assembly enlightened and transformed.

Link: https://wisdomtea.org/2023/11/16/purification-of-the-buddha-field/

On Right View

steve1658Leave a comment

On Right View

Translated from the Pali by Thanissaro Bhikkhu

Residing in Savatthi, Ven. Kaccayana Gotta approached the Blessed One and, upon arrival, respectfully bowed and took a seat to the side. While seated, he inquired of the Blessed One, “Lord, it is often spoken of as ‘Right view, right view.’ To what extent does right view prevail?”

The Blessed One replied, “In general, Kaccayana, the world is understood through the dichotomy of existence and non-existence. However, when one comprehends the world’s origin with accurate discernment, the concept of ‘non-existence’ in relation to the world does not arise. Similarly, when one perceives the cessation of the world as it truly is, the notion of ‘existence’ in reference to the world does not manifest.

“By and large, this world is ensnared in attachments, clingings, and biases. Yet, an individual such as this does not entangle themselves in these attachments, clingings, fixations of awareness, biases, or obsessions. Neither do they identify with a self. They harbor no uncertainty or doubt, recognizing stress simply as arising when it does and passing away when it must. In this, their understanding stands independent of others. It is to this extent, Kaccayana, that right view exists.

“The belief in ‘Everything exists’ represents one extreme, while the stance of ‘Everything doesn’t exist’ constitutes another extreme. The Tathagata, avoiding these two extremes, imparts the Dhamma through the middle path: Ignorance serves as a condition for fabrications. Fabrications, in turn, condition consciousness. From consciousness arises name-and-form, leading to the development of the six sense faculties. The six sense faculties then give rise to contact, which begets feeling. Feeling, as a requisite condition, sparks craving, and craving leads to clinging and sustenance. From clinging and sustenance arises becoming, culminating in birth. Birth, as a requisite condition, sets in motion the cycle of aging and death, along with sorrow, lamentation, pain, distress, and despair. Such is the origination of this entire conglomerate of stress and suffering.

“Now, with the complete fading and cessation of that very ignorance, the cessation of fabrications follows. The cessation of fabrications results in the cessation of consciousness, leading to the cessation of name-and-form, and so on. This domino effect leads to the cessation of the entire process, bringing an end to aging and death, sorrow, lamentation, pain, distress, and despair. Such is the cessation of this entire mass of stress and suffering.”

Link: https://wisdomtea.org/2023/11/09/on-right-view/

Loving Kindness

steve1658Leave a comment

Loving Kindness

Translated from the Pali by Ñanamoli Thera from the Anguttara Nikaya of the Tripitaka: AN 4.125

In the teachings, it is said that there is a person who holds within their heart a boundless love, extending it in all directions – to the north, south, east, west, above, below, and to everyone as if they were themselves. This person carries a heart full of love, free from any trace of hostility or ill-will, embracing the entire world.

They derive joy from this loving-kindness, finding it not only pleasant but also essential for their well-being. They remain steadfast and unwavering in this practice, dedicating a significant portion of their life to it. If they pass away without losing this love, they are reborn among the divine beings in a heavenly realm of great purity and splendor.

Now, these divine beings have a lifespan of an entire eon. For an ordinary person who has not yet attained the Noble Eightfold Path, their stay in this heavenly abode lasts for the full extent of the divine lifespan. However, when that divine lifespan is exhausted, the ordinary person may be subjected to various forms of rebirth, such as descent into the realms of suffering, rebirth as an animal, or existence in the ghostly realms. But for the one who has heeded the wisdom of the Perfect One, their residence in this heavenly realm continues for their entire divine lifespan. When this divine lifespan comes to an end, they ultimately reach a state of complete liberation from desire, hatred, and delusion within the same heavenly existence.

This differentiation, the wisdom that distinguishes and elevates the enlightened listener who has reached the Noble Path from the unenlightened, ordinary individual, is evident in the existence of a destination for rebirth after death. The enlightened one, an arahant, has transcended the cycle of birth and death, achieving the ultimate goal of liberation.

Link: https://wisdomtea.org/2023/11/02/loving-kindness/