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Virtuous

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Virtuous

Translated from the Pali by Thanissaro Bhikkhu.

Once, in the tranquil Deer Park at Isipatana near Varanasi, Venerable Sariputta and Venerable Maha Kotthita chose to spend their time in contemplation. As the sun dipped below the horizon, Venerable Maha Kotthita emerged from his seclusion and approached Venerable Sariputta. The two venerable monks exchanged warm greetings, settling into a peaceful conversation.

Seated beside each other, Venerable Maha Kotthita posed a question to his esteemed companion, “Sariputta, my friend, what aspects should a virtuous monk focus on in a manner befitting his practice?”

In a composed manner, Venerable Sariputta responded, “A virtuous monk, Kotthita my friend, should conscientiously direct his attention to the five clinging-aggregates, perceiving them as impermanent, fraught with suffering, akin to a malady, a cancer, an arrow, and a source of pain—an affliction that is foreign, ephemeral, empty, and devoid of self. These aggregates include form, feeling, perception, fabrications, and consciousness. By contemplating them as impermanent and not-self, a virtuous monk may attain the realization of stream-entry.”

Prompted by curiosity, Venerable Maha Kotthita inquired, “And what should a monk who has attained stream-entry focus on?”

“A monk who has attained stream-entry should persistently attend to these five clinging-aggregates, perceiving them as impermanent, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, and not-self. By doing so, he may progress towards the realization of once-returning,” explained Venerable Sariputta.

Eager to delve deeper, Venerable Maha Kotthita continued to inquire about the subsequent stages of realization—the monk who has attained once-returning, non-returning, and arahantship. Each time, Venerable Sariputta reiterated the importance of contemplating the five clinging-aggregates in an appropriate way, emphasizing their impermanence, suffering, and lack of inherent self.

In conclusion, Venerable Sariputta enlightened his friend, “An arahant, having reached the highest state of enlightenment, should still attend to these five clinging-aggregates with mindfulness and alertness. Although there is nothing more to achieve, and nothing to add to the accomplishment, such contemplation leads to a serene existence in the present moment, fostering mindfulness and heightened awareness.”

Link: https://wisdomtea.org/2024/01/26/virtuous/

Mental Absorption

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Mental Absorption

Translated from the Pali by Thanissaro Bhikkhu

Firstly, there is an individual who, having withdrawn from sensuality and unwholesome qualities, enters and abides in the first jhana. This state is characterized by rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. Savoring this experience, such an individual longs for it, finds satisfaction, and stays fixed on that state. Dwelling there often and not falling away, upon death, this person reappears in conjunction with the devas of Brahma’s retinue. These devas have a life-span of an eon. An ordinary person having stayed there, exhausting the devas’ life-span, undergoes rebirths in hell, the animal womb, or the state of hungry shades. In contrast, a disciple of the Blessed One, having used up the devas’ life-span, attains liberation right in that state.

Secondly, an individual may enter the second jhana, characterized by the stilling of directed thoughts and evaluations, experiencing rapture and pleasure born of composure. Longing for and finding satisfaction in this state, such a person, dwelling there often and not falling away, upon death, reappears in conjunction with the Abhassara devas. The Abhassara devas have a life-span of two eons. An ordinary person staying there exhausts the devas’ life-span and faces subsequent rebirths, while a disciple of the Blessed One attains liberation in that state.

The third type of individual enters the third jhana, characterized by equanimity, mindfulness, and the sensing of pleasure with the body as rapture fades away. Longing for and finding satisfaction in this state, such a person, dwelling there often and not falling away, upon death, reappears in conjunction with the Subhakinha devas. These devas have a life-span of four eons. An ordinary person having stayed there exhausts the devas’ life-span, undergoing rebirths, while a disciple of the Blessed One attains liberation in that state.

Lastly, there is an individual who enters the fourth jhana, marked by the abandoning of pleasure and stress, residing in purity of equanimity and mindfulness. Savoring this state, such a person longs for it, finds satisfaction, and stays fixed on that. Dwelling there often and not falling away, upon death, this individual reappears in conjunction with the Vehapphala devas. The Vehapphala devas have a life-span of 500 eons. An ordinary person having stayed there exhausts the devas’ life-span, facing subsequent rebirths, while a disciple of the Blessed One attains liberation in that state.

These distinctions highlight the difference between an educated disciple of the noble ones and an uneducated run-of-the-mill person regarding their destinations and reappearances. These are the four types of individuals found in the world.”

Link: https://wisdomtea.org/2024/01/18/mental-absorption/

The Relaxation of Thoughts

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The Relaxation of Thoughts

Translated from the Pali by Thanissaro Bhikkhu

Once, the Blessed One resided in Savatthi, at Jeta’s Grove in Anathapindika’s monastery. Addressing the assembly of monks, he spoke, “Monks!”

Respectfully, the monks replied, “Yes, Lord.”

The Blessed One shared guidance on cultivating a focused mind, highlighting five essential themes for monks to consider at the appropriate times.

Firstly, if unwholesome thoughts arise during meditation, connected to desire, aversion, or delusion, the monk should shift attention to a different theme associated with what is skillful. By doing so, the disturbing thoughts subside, allowing the monk to steady, settle, unify, and concentrate the mind.

If, despite this shift, unskillful thoughts persist, the monk should examine the drawbacks: recognizing them as unskillful, blameworthy, and causing stress. Through this scrutiny, the undesirable thoughts fade away, and the monk attains mental steadiness.

In the rare case that unwholesome thoughts persist, the monk should practice indifference, paying no mind to them. By disregarding these thoughts, the monk frees the mind from their influence and achieves concentration.

Should the unskillful thoughts persist even with indifference, the monk is advised to focus on relaxing thought-fabrication concerning those thoughts. This practice enables the abandonment of the troublesome thoughts and promotes mental stability.

In the event that unwholesome thoughts persist during the relaxation of thought-fabrication, the monk is encouraged to employ a more forceful approach. With teeth clenched and tongue pressed against the roof of the mouth, the monk should beat down, constrain, and crush the unskillful thoughts with awareness. This resolute effort results in the abandonment of disturbing thoughts and the attainment of mental concentration.

A monk who successfully applies these methods is recognized as having mastery over thought sequences. Such a monk can choose to think or not think as desired, having severed craving and liberated themselves from the fetters. Through a deep understanding of conceit, they have reached the cessation of suffering and stress.

Upon hearing these teachings, the monks were gratified, finding delight in the Blessed One’s words.

Link: https://wisdomtea.org/2024/01/11/the-relaxation-of-thoughts

Prajna / Wisdom

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Prajna / Wisdom

The concept of wisdom, represented by the Chinese characters “zhi-hui” and expressed in Buddhism as “prajna,” goes beyond mere problem-solving ability. In Buddhism, prajna signifies the profound wisdom of a Buddha, crucial for attaining Buddhahood alongside the accumulation of merit. It is the key to possessing a Buddha’s mind and gaining the extraordinary abilities needed to aid living beings.

To achieve prajna, a sequence of morality, concentration, and then wisdom must be followed. Without moral conduct, concentration becomes unattainable, and without concentration, the profound prajna wisdom cannot be realized. Additionally, developing wisdom is vital in applying precepts correctly.

There exist three types of prajna: acquired through written teachings and contemplation, they pave the way for the ultimate understanding of reality. Shakyamuni Buddha regarded prajna as unparalleled, the pinnacle of Buddha’s teachings, unveiling the true nature of Tathagatas and all living beings—the very truth of the universe. Realizing prajna is fundamental for liberation from the cycle of birth and death, requiring a deep comprehension of the inherent emptiness and impermanence of all phenomena.

Prajna, also known as understanding, knowledge, or insight, transcends mere conceptual conveyance. It embodies an intuitive grasp of emptiness, the fundamental essence of reality—a Sanskrit term denoting the wisdom that reveals the purified insight into emptiness, the core of existence.

Link: https://wisdomtea.org/2023/12/22/prajna-wisdom/

Parable Sutra

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Parable Sutra

(Translated from Sanskrit into Chinese by I-ching; translated into English by Charles Patton)

Once upon a time, in the serene Jetàvana grove near the city of Shràvastã, the Bhagavat resided. Amidst a vast congregation, the World Honored One addressed King Brilliance, saying, “Great king, let me briefly share a parable about the beings trapped in samsàra, entangled in feelings, attachments, mistakes, and troubles. Pay close attention, your majesty, and contemplate it deeply.”

“In a bygone age, stretching across immeasurable aeons, there was an individual who ventured into the wilderness, pursued by a malevolent elephant. Overwhelmed by fear and devoid of refuge, he stumbled upon an empty well. A tree’s root dangled into the well, offering a precarious escape. Swiftly, he descended the root, seeking shelter inside the well. Above him, two rats, one dark and one light, gnawed incessantly at the tree root. Meanwhile, four sides of the well housed poisonous snakes eager to strike the person, and below, a venomous serpent lurked. The person’s mind was tormented by the impending threat of snakes and the fragility of the tree root. Miraculously, drops of honey from bees residing in the tree roots fell into his mouth. When the tree shook, swarming bees descended, inflicting stings. To add to the perils, brush fires repeatedly threatened to consume the tree.”

The king inquired, “How is it that this person endures such ceaseless distress for so little satisfaction?”

The World Honored One replied, “The wilderness symbolizes the vast and distant night of ignorance. The term ‘that person’ metaphorically refers to a being in another life. The elephant represents impermanence, the well signifies samsàra, and navigating the perilous tree roots mirrors the journey of life. The pair of rats, light and dark, symbolizes day and night, their constant gnawing a metaphor for the relentless stream of thoughts until death. The four snakes represent existence in the four elements, while the honey embodies the five desires, and the bees signify false thinking. The fire serves as a metaphor for aging and illness, and the poisonous serpent represents death.”

“Great king,” continued the Buddha, “recognize that birth, aging, illness, and death are formidable challenges. Contemplate them mindfully, freeing yourself from the enslavement of desires.”

In solemn verse, the World Honored One expressed:

“The wilderness: the path of ignorance, Fleeing person: the ordinary man’s plight, Great elephant: the metaphor for impermanence, Well: a symbol for the shore of samsàra.

Tree roots: a metaphor for life’s journey, Two rats: akin to night and day’s cycle, Gnawed root: the decay of thoughts to death, Four snakes: existence in the four elements.

Dripping honey: metaphor for the five desires, Bee stings: a simile for false thinking, Fire: akin to aging and illness, Poisonous serpent: the path to death’s suffering.

The wise perceive thus: Elephant wearies one’s passage, Five desires lead the mind to detachment, And the path is that of the liberated.

The ocean of ignorance: an oppressive place, Death, the relentless pursuer, Recognize the fleeting joy of sound and form, Not a pleasure once the ordinary departs.”

Upon hearing this discourse on the travails of birth and death, King Brilliance experienced an unprecedented disillusionment with the world. With palms joined in reverence, he addressed the Buddha, “World Honored One, your compassionate elucidation on the profound meaning of Dharma is truly remarkable. I am now awakened.”

The Buddha responded, “Excellent, excellent. Great king, adhere to the teachings and avoid unrestrained pursuits.”

King Brilliance and the assembled congregation were filled with joy. They faithfully received, transmitted, and upheld the teachings.

Link: https://wisdomtea.org/2023/12/15/parable-sutra/

Ullambana Sutra

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Ullambana Sutra

Once upon a time, it is said that the Buddha resided in Shravasti, specifically in the Garden of the Benefactor of Orphans and the Solitary.

Mahamaudgalyayana, having recently attained the six penetrations, felt a deep desire to repay the kindness of his parents for raising him. Utilizing his divine vision, he surveyed the world and discovered that his departed mother was reborn among the hungry ghosts, emaciated and without sustenance.

Touched by compassion and sadness, Mahamaudgalyayana filled a bowl with food and approached his mother to provide nourishment. However, as she attempted to consume the food, it inexplicably transformed into burning coals, rendering it inedible.

In anguish, Mahamaudgalyayana hurried back to the Buddha to recount this sorrowful experience.

The Buddha, acknowledging the profound and entrenched offenses of Mahamaudgalyayana’s mother, explained that individual efforts alone were insufficient to liberate her. Even though filial sentiments could move heaven and earth, the combined spiritual power of the Sangha from the ten directions was necessary for her liberation.

The Buddha proceeded to impart a salvific teaching, a method to alleviate the suffering and remove obstacles from accumulated offenses. He instructed Mahamaudgalyayana to make offerings to the assembled Sangha on the fifteenth day of the seventh month, known as Pravarana day. These offerings included clean basins filled with diverse flavors, the five fruits, incense, oil, lamps, candles, beds, and bedding – the best of worldly offerings. The entire virtuous Sangha, regardless of their location or spiritual accomplishments, was to gather on that day and partake in the pravarana food.

By making such offerings, Mahamaudgalyayana’s parents, as well as ancestors of seven generations, could escape the paths of suffering and attain liberation. The Buddha directed the assembled Sangha to recite mantras and vows for the benefit of the donor’s family.

Delighted by this guidance, Mahamaudgalyayana and the great Bodhisattvas followed the Buddha’s instructions. As a result, Mahamaudgalyayana’s mother found liberation from the prolonged suffering of the hungry ghosts.

Expressing gratitude, Mahamaudgalyayana inquired if future disciples, by offering Ullambana basins, could similarly assist their present and past parents. The Buddha affirmed this, emphasizing the importance of practicing compassionate filial conduct on the fifteenth day of the seventh month.

He urged disciples to place diverse foods in Ullambana basins and offer them to the Pravarana Sangha of the ten directions. The practitioners should vow to ensure their parents’ longevity and happiness, as well as the liberation of seven generations of ancestors from the realm of hungry ghosts.

In conclusion, the Buddha encouraged all disciples to consistently recall their parents and ancestors, offering Ullambana basins on the fifteenth day of the seventh month as a gesture of filial compassion. This practice, he emphasized, was a respectful way to repay the boundless kindness bestowed by one’s parents. The bhikshu Maudgalyayana and the entire assembly, inspired by the Buddha’s teachings, joyfully embraced this compassionate practice. And thus, the Buddha spoke of the Ullambana Sutra, providing a timeless guide for repaying the kindness of parents.

Link: https://wisdomtea.org/2023/12/07/ullambana-sutra/

Buddha Speaks of Amitabha

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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

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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

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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

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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/