Spurned by the Buddha after attempting to disrupt the Sangha, Devadatta conspired with Prince Ajatasatru to usurp King Bimbisara and appoint himself King of the Dharma. The prince seized the King and imprisoned him in the royal palace, denying him food. But he did not die, because loyal Queen Vaidehi covered her body with barley and honey and snuck it to the King. Upon hearing of this, Prince Ajatasatru threatened to kill his only mother, but fearing the karmic consequences instead imprisoned her also.
Queen Vaidehi bowed down in the direction of the World-Honored One, who remained afar on Vulture Peak, and pleaded for the right Dharma. The World-Honored One perceived Vaidehi's mind, and striding across the sky, descended upon the royal palace attended by Maudyalyayana on his left side and Ananda at his right. Bursting into tears Vaidehi bowed and said, "World-Honored One, what evil deeds did I commit that I must bear the fruit of giving birth to such an evil child as this, and by what conditions did the World-Honored One become a relative of Devadatta? For my sake, please show me the path that is free of sorrow; I have grown weary of this wretched, evil world."
At that time the World-Honored One emitted a light from the center of his forehead, manifesting innumerable Buddha-lands, and shining upon King Bimbisara even from a distance as well as Queen Vaidehi. He said, "Are you not aware that Amitays Buddha does not dwell far from this place? You ought to think upon Amitays Buddha's land of Sukhavati, which was created by virtuous deeds. If you want to be born in his country, you must perform the three kinds of virtuous deeds: practice ethical conduct, take refuge in the Three Treasures, and aspire to follow the right Dharma. Your mind is both feeble and defective. Because you have not yet acquired the divine eye, you are unable to see afar. However, the Buddha possesses wondrous skillful means: therefore, with a Buddha's power, I shall show the Pure Land as clearly as one's face shows in a bright mirror. When people gaze upon the wondrous bliss of that land, they will rejoice and immediately acquire the insight into the non-origination of all existence."
Vaidehi said, "Would-Honored One, by the power of the Buddha, I gaze upon you Amitayus' land called Sukhavati. However, in the worlds to come, in which the Buddha's light will have been lost, in which all will have been muddled by evil, how will sentient beings be able to see the Buddha's lands?"
The World-Honored One said, "Listen carefully and contemplate well: for your sake, I shall now expound the Dharma that puts an end to suffering. First of all, contemplate the physical form of Amitayus Buddha. By seeing the body of this Buddha, one sees the mind of the Buddha. The mind of the Buddha is none other than his great compassion. By virtue of myriad conditions, he saves all sentient beings. Therefore contemplate the Buddha; the Buddha's light fills the whole universe, and therefore it also fills the minds of all sentient beings. Therefore when one contemplates the Buddha, one's mind becomes a Buddha; one's mind is, as it is, a Buddha. Therefore, make your mind one with the Buddha, and with clarity contemplate Amitayus Buddha.
When your life draws to a close, Amitayus Buddha, accompanied by the two Bodhisattvas Avalokitesvara and Mahasthamaprata will manifest to lead you to the Pure Land. Those who, out of ignorance, have committed a host of evil deeds, and are so burdened by suffering and are unable to contemplate the Buddha, simply utter the nae of the Buddha 'Namo Amitayus Buddha' and thereby destroy the evil deeds that bind them to transmigration. In one moment of thought, they are born into the land of Sukhavati.
If a person hears the name of Amitayus Buddha, evils that lead to endless transmigration are destroyed. Should they contemplate his name, all the more so will this be true. Truly those who contemplate the Buddha are lotuses among evil people."
Just as Prince Ajatasatru was having a change of heart, his father, King Bimbisara, died. Boils appeared all over Ajatasatru's body and he feared it was karmic retribution for having killed his father. Fearing descent into the Avici Hell for having committed one of the grave offenses, he saught the aid of the Buddha.
Watching from afar, the World-Honored One said to Kasyapa at his side, "For Ajatasatru's sake I shall prolong my life and refrain from entering the final Nirvana. Ksyapa, in case you don't understand my hidden meaning, when I say 'for Ajatasatru's sake' I mean 'for the sake of all sentient beings.' I merely use Ajatasatru as an example to take the place of all those who had committed the Five Grave Offenses. I do not remain in this world for the sake of those who have attained Enlightenment."
Ajatasatru took refuge in the Buddha, and with a mind of contrition, pledged to destroy people's evil intentions through his own suffering. Thus he aroused the aspiration for Enlightenment in many Magadhans and was able to mitigate his grave offenses. Then the King Ajatasatru made great offerings to the Buddha and invited him and his disciples to his palace, and banished Devadatta.
Thursday, August 29, 2013
Wednesday, August 28, 2013
Losing Flow
As children, we accept what comes because everything is new. We have no fear because we trust that the Universe will meet all of our needs.
Then we suffer, and losing trust, we fear our needs won't be met. So we struggle to control the Universe in order to avoid suffering. In so doing, we forget how to just accept what comes. We are no longer in harmony.
Then we suffer, and losing trust, we fear our needs won't be met. So we struggle to control the Universe in order to avoid suffering. In so doing, we forget how to just accept what comes. We are no longer in harmony.
Monday, August 26, 2013
The Hunter's Bait
When a hunter sets out food for bait, it is not so that the deer may enjoy long, healthy lives. He does so to lure them, thereby causing them to grow careless and fall into his hands. There are four types of deer who react to the bait.
The first type are those deer who, immediately fooled by the bait, grow careless and so fall into the hunter's hands.
The second type are those who, having observed the first group, stay away from the bait and hide in the forest. But eventually, they grow hungry and because of weakening resolve, they return to the bait, grow careless, and are caught by the hunter.
The third type are those who, having observed the deer before, are cautious. They build shelters around the bait and eat the bait but avoid growing careless. But the hunter builds another trap around the first, and eventually the deer fall into the hands of the hunter.
The fourth type are those who, having observed the deer before, build shelters far from the bait. These refrain from depending on others and avoid falling into carelessness. The hunter can do nothing but give up and let these deer have their freedom; they are beyond the power of the hunter.
To build a refuge out of reach of the hunter is to separate oneself from desire and cultivate mindfulness, thus controlling one's heart and strengthening one's resolve.
-Majjhima-nikaya Nivapa-sutra
The first type are those deer who, immediately fooled by the bait, grow careless and so fall into the hunter's hands.
The second type are those who, having observed the first group, stay away from the bait and hide in the forest. But eventually, they grow hungry and because of weakening resolve, they return to the bait, grow careless, and are caught by the hunter.
The third type are those who, having observed the deer before, are cautious. They build shelters around the bait and eat the bait but avoid growing careless. But the hunter builds another trap around the first, and eventually the deer fall into the hands of the hunter.
The fourth type are those who, having observed the deer before, build shelters far from the bait. These refrain from depending on others and avoid falling into carelessness. The hunter can do nothing but give up and let these deer have their freedom; they are beyond the power of the hunter.
To build a refuge out of reach of the hunter is to separate oneself from desire and cultivate mindfulness, thus controlling one's heart and strengthening one's resolve.
-Majjhima-nikaya Nivapa-sutra
Abandon earthy things
"The gate to the Pure Land is always open, and there is nothing to obstruct the entrance. It is easy to go there, yet there are hardly any who gain entrance to it. If they abandon the mundane life and make an effort to seek the way, they will gain eternal life and will have endless happiness.
However, people are thoughtless and struggle for immediate but unimportant matters. Living in the great evil and suffering of this world, they concern themselves with worldly affairs, keeping themselves barely alive. All worry about money, rich and poor. They are bogged down by mounting sorrows, pains, and worries. Driven by these, they have no peace of mind. They worry about houses, fields, cows, horses, servants, wealth, food, clothing, household things. Moreover, when these possessions are swept away by floods, burned up in fires, stolen by thieves, destroyed by enemies, or confiscated by creditors, poisonous worries press upon them and there is no detoxication. Anger clots into worry, and the mind becomes hardened and does not function well. When misfortune and death come, one must go alone, with none to follow. The high and wealthy too cannot escape. There is no end to worries and fears and there is not even a pause. Living through cold and heat, they are immersed in pain.
Therefore, you must abandon all earthy things, while still young and healthy, try to cultivate the good (love), and seek to attain eternal life. If you are not seeking the path, what can you rely on with which to find happiness?"
-Sukhavati-vyuha Sutra (Pure Land)
However, people are thoughtless and struggle for immediate but unimportant matters. Living in the great evil and suffering of this world, they concern themselves with worldly affairs, keeping themselves barely alive. All worry about money, rich and poor. They are bogged down by mounting sorrows, pains, and worries. Driven by these, they have no peace of mind. They worry about houses, fields, cows, horses, servants, wealth, food, clothing, household things. Moreover, when these possessions are swept away by floods, burned up in fires, stolen by thieves, destroyed by enemies, or confiscated by creditors, poisonous worries press upon them and there is no detoxication. Anger clots into worry, and the mind becomes hardened and does not function well. When misfortune and death come, one must go alone, with none to follow. The high and wealthy too cannot escape. There is no end to worries and fears and there is not even a pause. Living through cold and heat, they are immersed in pain.
Therefore, you must abandon all earthy things, while still young and healthy, try to cultivate the good (love), and seek to attain eternal life. If you are not seeking the path, what can you rely on with which to find happiness?"
-Sukhavati-vyuha Sutra (Pure Land)
Sunday, August 25, 2013
The Four Brahmaviharas (Immesurables, Sublime States)
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The Four Boundless Minds (Brahamaviharas)
Friendliness destroys the mind of greed;
Compassion cuts off the mind of anger;
Joy of seeing others happy cuts off the mind of suffering;
Equanimity annihilates the minds of greed, anger, and discrimination toward all people.
It is difficult to drive away anger, like a god watching a house; but it is easy to lose kindness, like a deer running in the forest. Anger is like words written on rock; compassion is like words written on water. If a bodhisattva maintains no discrimination even to an extreme villain and does not censre his faults nor raise any anger, he is said to have Great Compassion.
To elimiate things that don't benefit people is Great Compassion. To give innumerable benefits is compassion. To cherish delight toward people is joy. To see all dharmas in terms of equality and nondiscrimination, or to throw away one's own enjoyment and give it to others, is the practice of transcendence or equanimity. These four practices of infinite mental attitudes are the foundations of all good.
A bodhisattva practices charity not for fear, fame, nor profit, nor for deceiving others. The bodhisattva must neither have self-conceit nor expect a return for his acts. He does not think of himself nor choose the recipient. Facing all people he shoes his compassion as though each of them were his only child. When he looks at people's suffering, he feels the pity a parent feels towards his sick child. When he looks at people's happiness he feels the joy a parent feels toward his child's recovery. Once a bodhisattva has given charity, he, like parents letting their grown child freely live his own life, does not cherish the thought of his former generosity.
-Mahaparinirvana Sutra
Compassion cuts off the mind of anger;
Joy of seeing others happy cuts off the mind of suffering;
Equanimity annihilates the minds of greed, anger, and discrimination toward all people.
It is difficult to drive away anger, like a god watching a house; but it is easy to lose kindness, like a deer running in the forest. Anger is like words written on rock; compassion is like words written on water. If a bodhisattva maintains no discrimination even to an extreme villain and does not censre his faults nor raise any anger, he is said to have Great Compassion.
To elimiate things that don't benefit people is Great Compassion. To give innumerable benefits is compassion. To cherish delight toward people is joy. To see all dharmas in terms of equality and nondiscrimination, or to throw away one's own enjoyment and give it to others, is the practice of transcendence or equanimity. These four practices of infinite mental attitudes are the foundations of all good.
A bodhisattva practices charity not for fear, fame, nor profit, nor for deceiving others. The bodhisattva must neither have self-conceit nor expect a return for his acts. He does not think of himself nor choose the recipient. Facing all people he shoes his compassion as though each of them were his only child. When he looks at people's suffering, he feels the pity a parent feels towards his sick child. When he looks at people's happiness he feels the joy a parent feels toward his child's recovery. Once a bodhisattva has given charity, he, like parents letting their grown child freely live his own life, does not cherish the thought of his former generosity.
-Mahaparinirvana Sutra
Pure Mind, Pure Land
"If you want to go t the Pure Land, then purify your mind.
When your mind is pure, then whatever you see will be pure,
and wherever you go you will find the Buddha realm."
-Vimalakirtinirdesa Sutra
When your mind is pure, then whatever you see will be pure,
and wherever you go you will find the Buddha realm."
-Vimalakirtinirdesa Sutra
Thought Moment
One thought-moment conditions the next thought-moment.
My last thought-moment in in this life conditions my first thought-moment in the next life.
My last thought-moment in in this life conditions my first thought-moment in the next life.
Thursday, August 22, 2013
Mirrors
Life is a hall of mirrors
Everything you perceive is but a reflection of your true Self.
The difference between an imprisoned life and a free life
Is that in prison the mirrors are held much closer.
Everything you perceive is but a reflection of your true Self.
The difference between an imprisoned life and a free life
Is that in prison the mirrors are held much closer.
Hypocrite
If you admit you're a hypocrite, that's good, because its really hard to be a real hypocrite.
-Genza
(myokonin)
-Genza
(myokonin)
Exposed
The Unhindered Light of Amida
That illuminates my blind passions (bonno)
And like ice melts them into the waters of Enlightenment (jinen)
Shines on me through my percepts of others
Like a mirror, they reflect my foolishness.
My discriminating Mind only sees others' faults
But the finger in the mirror points at me!
How grateful I am for Admida's illuminating wisdom!
Namo-Amida-Butsu
That illuminates my blind passions (bonno)
And like ice melts them into the waters of Enlightenment (jinen)
Shines on me through my percepts of others
Like a mirror, they reflect my foolishness.
My discriminating Mind only sees others' faults
But the finger in the mirror points at me!
How grateful I am for Admida's illuminating wisdom!
Namo-Amida-Butsu
The world is pure
This world is pure, but its purity is not visible to you (like a blind man). Because you look with your discriminate mind instead of with the Buddha's wisdom.
-Buddha-Dharma
-Buddha-Dharma
Floating nirvana
Mahanama asked, "At times I am apt to forget any thoughts of the Buddha, the Dharma, and the Sangha. If I must die at a time like this, where shall I be born?"
The Buddha replied, "Mahanama, there is nothing to fear. If you have cultivated your everyday mind through the precepts, listening, selfless giving, and wisdom, no matter when or where your body dies, your mind will go to an excellent place.
A jar filled with milk and oil breaks in a pool of water, the shards will sink to the bottom, but the milk and oil will float to the top... Those who cherish an indestructible faith in the Three Treasures and obey the precepts will without fail enter Nirvana.
-Samyutta-nikaya 55, 21-2 Mahanama
The Buddha replied, "Mahanama, there is nothing to fear. If you have cultivated your everyday mind through the precepts, listening, selfless giving, and wisdom, no matter when or where your body dies, your mind will go to an excellent place.
A jar filled with milk and oil breaks in a pool of water, the shards will sink to the bottom, but the milk and oil will float to the top... Those who cherish an indestructible faith in the Three Treasures and obey the precepts will without fail enter Nirvana.
-Samyutta-nikaya 55, 21-2 Mahanama
Practice
"Why is it that although a person hears the right Dharma, he is not able at once to eliminate all sufferings and anxieties?"
"What you are describing is a person who listens well but does not practice."
-Hua-yen-ching
"What you are describing is a person who listens well but does not practice."
-Hua-yen-ching
Inflicting suffering
Suffering and the apparent cause of suffering are actually unrelated, causes and conditions simply brought the two together.
"A person suffering in agony does not suffer because something inflicts the suffering, but rather it is the result of his own action."
-Hua-yen-ching
"A person suffering in agony does not suffer because something inflicts the suffering, but rather it is the result of his own action."
-Hua-yen-ching
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