Dharma Assembly at Hua Zang Si — Holy Birthday of Maitreya Bodhisattva

Dharma Assembly at Hua Zang Si — Holy Birthday of Maitreya Bodhisattva

January 1st in the Chinese lunar calendar, is chinese Spring festival, it is the biggest holiday in china. It is also the holy birthday of Maitreya Bodhisattva – the next Buddha in the saha world. This is a special and joyful holiday that is celebrated by many. Hua Zang Si in San Francisco held a Dharma Assembly to celebrate this important occasion. It was the first Dharma Assembly of the year and it was held on a beautiful sunny day. Many laypersons participated in the event.

At the entrance of the temple is an oversize marvelous statue representation of a jolly, laughing Buddha: Maitreya Bodhisattva (the next Buddha in this Saha world). It is such a warm welcoming sign. The big belly not only means jolly, it also means tolerating the intolerable things in the world. So when you look at the statue, you will start to feel that learning Buddhism is happy and kind.

The Dharma Assembly was an opportunity for people to come together and celebrate the teachings of Maitreya Bodhisattva. It was a time for reflection and meditation, as well as a chance to learn more about the teachings of Buddhism. The atmosphere was filled with positivity and joy, as people came together to celebrate this important holiday.

In Chinese culture, Maitreya Bodhisattva is seen as a symbol of joy and tolerance. As practitioners of Buddhism, we are encouraged to strive to be like the Buddhas and Bodhisattvas by cultivating a broad mind, open heart, and great tolerance.

One of the key principles of Buddhism is patience and forbearance, particularly under insult. This is seen as a key aspect of self-cultivation and it is important to remember that everything in the dharma realms can change from ordinary to holy. This means that even difficult situations can be transformed and overcome through the practice of patience and tolerance.

Patience and tolerance are not just passive qualities, but rather active ones that require effort and practice. We must actively cultivate them in our daily lives and strive to maintain them even in difficult situations. Through this practice, we can transform our own minds and hearts, becoming more like the Buddhas and Bodhisattvas that we strive to emulate.

At the Dharma Assembly, we chanted the Eighty-eight holy Buddha name jeweled repentance sutra, in hopes that the Buddhas will wash away all of our sins and negative karmas. After the chanting, we offered a meal to the Buddhas and Bodhisattvas. The event concluded with a dharma talk given by Dharma Master Ruohui.

During her talk, Dharma Master Ruohui emphasized the importance of faith, vows, and actions for disciples of Buddhism. She explained that faith is the foundation of our practice, and that with strong faith, we will have the determination to follow the Buddha’s teachings and put them into action in our lives.

The Dharma Assembly was a meaningful event where participants not only had the opportunity to reflect on their own spiritual growth but also to make an impact on the world around them. During the assembly, the participants returned the merit to all living beings, holding the hope that they shall be rid of suffering, obtain happiness, and have the opportunity to listen to authentic Buddha Dharma.

The act of returning merit is an important aspect of Buddhist practice as it is believed that by dedicating the positive energy generated through our spiritual practice to the benefit of others, we can help bring about peace and prosperity in the world. By returning merit to all living beings, participants were able to contribute to the collective well-being of the world and make a positive impact on the lives of others.

Furthermore, the participants also held the hope that by listening to authentic Buddha Dharma, they will be able to perfect their fortune and wisdom, leading to a more prosperous and peaceful world for all. This is the ultimate goal of Buddhism, to help all beings to find inner peace, happiness and liberation from suffering.

Dharma Assembly at Hua Zang Si — Holy Birthday of Maitreya Bodhisattva

Link: https://peacelilysite.com/2023/01/26/dharma-assembly-at-hua-zang-si-holy-birthday-of-maitreya-bodhisattva/

#Buddha#Buddhism#BuddhistDisciple#MaitreyaBodhisattva#HuaZangSi#Tolerance#Cultivation#Assembly#ChineseLunarCalendar#ChineseNewYear

Build a Beautiful garden in my mind

James Allen, As A Man Thinketh

Build a Beautiful garden in my mind

At the beginning of the new year, I try to think of how to improve my life spiritually. Some beautiful lines by James Allen come to mind.

“Good thoughts and actions can never produce bad results; bad thoughts and actions can never produce good results. This is but saying that nothing can come from corn but corn, nothing from nettles but nettles. Men understand this law in the natural world, and work with it; but few understand it in the mental and moral world (though its operation there is just as simple and undeviating), and they, therefore, do not cooperate with it.”

“A man is literally what he thinks, his character being the complete sum of all his thoughts.”

James Allen, As A Man Thinketh

These words are indeed very inspiring. Mind is the control center of one’s words and actions. I want to be a better person that talk nicely, act kindly, then I should have beautiful mind.

An ancient chinese worthy, Zeng Zi said, “Everyday I examine myself many times. Do I do my best
when doing things for others? Am I honest and reliable when associating with friends? Whether do I review and practise what my teachers teach me?” In traditional Confucianism teaching: Everyday, one should brush away the faults from yesterday, not to tell lies and be humble. One should purify the heart and rectify the mind, to confront genuinely, and start afresh. Thus, one will be renewed every day and have daily renovation, this is the way to be a new man. This old wisdom is very helpful on how to examine my mind daily.

However, in this modern era, there is so much informations from everywhere all at once, and I have a lot of thoughts in my mind. I have pondered more about what are the good thoughts and actions, and what are the bad. Every civilized culture in the world has adopted similar standards for its people based on this inherent understanding of good and evil. Murder, theft, and deceit are universally understood to be wrong. I keep on searching in Religions for a better answer.

In christianity: As darkness is defined by the absence of light, sin is defined by the absence of goodness (James 4:17). Since God is the very embodiment of good (Psalm 86:5119:68), anything contrary to His nature is evil (Romans 3:23). We learn to distinguish good from evil by getting to know God. His Word is the foundation for understanding Him (Psalm 1:1–2119:160John 17:17).The closer we draw to the holiness of God, the worse sin appears (Isaiah 6:15). A t-shirt may appear white against a black wall. But when you place that shirt on newly fallen snow, it appears quite dingy. Similarly, our attempts at goodness look quite dingy when placed next to the holiness of God. As we enter His presence, we start to notice how self-centered our thoughts and actions are. We see our own greed, covetousness, lust, and deceit for the evils that they are. It is only in God’s light that we begin to see ourselves clearly.

God’s Word is filled with examples of those who did right and those who did wrong. Those examples are there for us to learn what God is like and what He desires from us (1 Corinthians 10:11). Micah 6:8 gives a brief summary of God’s desire for every person: “He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.” Malachi 3:18 makes it even clearer. God says, “And you will again see the distinction between the righteous and the wicked, between those who serve God and those who do not.” Here the Lord is equating righteousness with serving Him. If good is defined as serving God, then evil is rejecting God and refusing to serve Him. Regardless of how philanthropic a person may appear to others, his good works amount to little if they are done for selfish reasons. If we make it our goal to seek God and honor Him in everything we do (1 Corinthians 10:31), we will understand right and wrong and know that our life choices are pleasing to Him (Jeremiah 29:131 Peter 3:12Psalm 106:3).

Photo by Pixabay on Pexels.com

In Buddhism, Buddha provided more precise and broad concepts on what are right. Such as the ten precepts:  (1) not killing; (2) not stealing; (3) not committing adultery; (4) not lying; (5) not speaking harshly; (6) not speaking divisively; (7) not speaking idly; (8) not being greedy (9) not being angry; (10) not having wrong views.

In Learning From Buddha, Namo  Dorje Chang Buddha III  says:Establish great compassion as your foundation. Do not do anything that is evil. Do all things that are good. Give up self-interests and benefit others. Patiently endure humiliation and adversity. Practice humility. Purify the mind. When encountering living beings, regardless of whether they are handicapped, deficient, sick, or healthy, treat them all equally as family members. Know that all phenomena are governed by causality. With good causes, you receive good retributions. Good retributions yield good fruits. Good fruits enable you to receive the true Dharma. Relying on the Dharma, you can achieve perfect good fortune and wisdom. Then you can step into the state of accomplishment, break away from the sufferings that living beings experience, cease transmigrating in the cycle of birth and death, and accomplish the perfect enlightenment of a Buddha!

Namo  Dorje Chang Buddha III  further more provide a guidance on our mind cultivation — the three daily introspections :“Before I went to sleep at night, did I think of anything unbeneficial to living beings? Did I think about doing those things? Did I think of doing something not good to others for the sake of myself, my children, or my relatives? Did I think of doing something not good to my fellow brothers and sisters? Did I crave credit or merit for myself? If I did, I must repent at once, I must correct myself! By doing that every day, I will naturally and gradually become purified and will become a great holy person.”

This year I will try my best to follow his guidance diligently, eliminate all my wrong thoughts, build a beautiful garden in my mind, and be kinder in my speech and conducts. Love all beings equally, do not have discriminate against other countries and peoples in the world. Wish peace, harmony and good fortune to all.

Build a Beautiful garden in my mind

Link:https://peacelilysite.com/2023/01/06/build-a-beautiful-garden-in-my-mind/

#JamesAllen#Buddhism#Buddhist#LearningFromBuddha#Christianity#God#Cultivation#H.H. Dorje Chang Buddha III #TenPrecepts

Source: https://www.gotquestions.org/right-from-wrong.html

The Story of Bhiksuni Weimiao

The Story of Bhiksuni Weimiao

Sutra about Wisdom and the Foolishness [賢愚経] ( A sutra translated into Chinese in 445 by Hui-chüeh and others. It contains sixty-two Buddhist tales (sixty-nine tales, in a separate extant edition). A Collection of Records concerning the Tripitaka, the catalog of the Buddhist canon compiled by Seng-yu (445–518), ascribes the translation of the Sutra on the Wise and the Foolish to others. According to that work, T’an-hsüeh, Wei-te, and six other priests went westward from northwestern China to Khotan on the southern edge of the Takla Makan Desert to seek Buddhist scriptures. They happened upon a great Buddhist ceremony that was held once every five years at a monastery. There they heard the learned monks expound the Buddhist scriptures and rules of monastic discipline in the language of Khotan. T’an-hsüeh and the others translated and recorded the lectures in Chinese. Later they returned from Khotan and, upon reaching the region of Turfan, compiled the lectures given by the monks in Khotan as a single sutra, which is known as the Sutra on the Wise and the Foolish. The sutra contains stories explaining the causal relationship between incidents in one’s past existence and those in one’s present existence. In each of these stories, Shakyamuni Buddha makes a connection between someone living in the present and a person involved in a past incident. The law of cause and effect states that every single action in the universe produces a reaction no matter what. We need to abstain from anything that is evil, do everything that is good, and use the correct understanding and views to cultivate. Don’t violate any of the precepts, otherwise you will end in miserable retribution. 

This story comes from ” Karma Scriptures about Wisdom and Foolishness “, the third volume in the ” Weimiao Bhiksuni “. In the era of Buddha Sakyamuni, many aristocratic women after ordination were very worried that their habits, such as lust, anger and ignorance, had not been eliminated yet. So they gathered to consult Bhiksuni Weimiao who had already attained the arhatship. Weimiao Bhiksuni told everyone the pain of the desire to bring, and tells the story of her previous life experience…

The Story of Bhiksuni Weimiao

Link:https://peacelilysite.com/2022/12/28/the-story-of-bhiksuni-weimiao/

#Buddhism#BuddhistSutra#Wisedom#Foolishness#KarmaScriptures#WeimiaoBhiksuni#CauseandEffect#Casulity

Source: https://www.nichirenlibrary.org/en/dic/Content/S/329

Amitabha Pureland Practice and Amituofo Chanting

Amitabha Pureland Practice and Amituofo Chanting

Pure Land Buddhism (Chinese: 淨土宗) is a broad branch of Mahayana Buddhism focused on achieving rebirth in a Buddha’s Buddha-field or Pure Land. It is one of the most widely practiced traditions of Buddhism in East Asia. 

Pure Land is a tradition which is primarily focused on achieving rebirth in a Buddha’s “pure land” or buddha-field (Sanskrit: buddhakṣetra), which generally speaking is a Buddha’s field of influence. Some Buddha-fields are considered to be superior places to spiritually train for full Buddhahood, since a Buddha has compassionately “purified” it for this purpose and since in these realms, one can meet a Buddha face to face and study under them. The most common pure land today is that of Amitābha, called Sukhavati, “Land of Bliss”.

For many Buddhists, simply chanting the name of Amitabha Buddha, the Buddha of Infinite Light, is a complete mindfulness and devotional practice. Taking refuge in this way brings a feeling of immediate peace. Shakyamuni Buddha taught this method in the Amitabha Sutra. This simple, yet divinely rich practice combines devotion with mindfulness, of the sacred name of the Buddha.

The Buddha taught us many ways to practice in decades of teaching the Buddha Dharma, mapped out in 80,000 discourses and Sutras. Some of these are “learning practices” such as “Sutra recitation.” Others are vastly intricate and beautiful, such as Vajrayana visualization Sadhanas. Yet, for most of us, the sublimely simple practices are the best way to approach the Dharma, from mindfulness practice, to the most misunderstood of practices, chanting Amituofo. Ten Benefits of Chanting Namo Amituofo Practice Shakyamuni Buddha taught the 10 great benefits of chanting the name of Amitabha Buddha, as a complete practice, in the Amitabha Sutra. This is a devotional mindfulness practice. Single-Pointed focus and mindfulness is the ultimate goal, and can be achieved a number of ways.

Three Holy Beings in Western Pure Land

Zen Koans are blissfully challenging. Watching the breath is a relaxing mindfulness practice. Chanting the Name or Name Praise of Amitabha is another quintessentially simple — yet penetratingly deep — practice. It makes the focus of our mindfulness, the Perfect Buddha. These ten great benefits of chanting Amitabha, as taught in sutra, include protection, support of all the Buddhas and Bodhisattvas, purification of negative karmas, restful sleep, a peaceful mind, and rebirth in Amitabha’s Pure Land. When you participate in this elegant and powerful practice, you feel immediate peace and comfort.

The entire practice is to mindfully chant the name — sometimes just the name, sometimes as a praise — of the Buddha of Infinite Light, Amitabha. Often this is embellished with the wondrous sound of the hypnotic fish drum, or the regular gong of a bell. Sometimes it is chanted musically; sometimes spoken; sometimes whispered. The immediate reward: a feeling of peace and protection. Many Buddhists — in Non-Pureland traditions — tend to think the practice is too simple, too reliant on faith and praise. If we think this way, we are missing the point. Single-Pointed Focus on Amitabha Like other traditions with single-focus meditation methods, Pureland Buddhist’s chant the name of Amitabha over and over. Mindfulness of the name of Amitabha is a powerful and profound practice. Instead of remaining mindful of something mundane, such as breath, or your walk in the park, Amituofo chanting keeps our mind focused in the present moment on the Enlightened Perfection of Amitabha Buddha. The entire practice is to simply chant, or say, with mindfulness: Amitabha, Amitabha, Amitabha… nothing else. Or using the Chinese version of the name Amituofo, Amituofo, Amituofo. Fo translates as Buddha. Keep the mind focused, in the present moment, on just the sound of your own voice: Amituofo, Amituofo, Amituofo.

Amitabha Pureland Practice and Amituofo Chanting

Link: https://peacelilysite.com/2022/12/16/amitabha-pureland-practice-and-amituofo-chanting/

#AmitabhaBuddha#WesternParadise#BuddhaStatue#BuddhaNameChanting#PureLand#BuddhistSutra#AmituofoChanting

The Discourse on the Ten Wholesome Ways of Action

“The Discourse on the Ten Wholesome Ways of Action” comes from The Western Jin Dynasty Tripitaka tokharia country dharmaraksa translation “The Buddha speaks for hailongwang”in Yuezhi of the Western Jin Dynasty. It’s the 11th charpet “Ten virtues and six paradigms”.


The Discourse On The Ten Wholesome Ways Of Action


Thus have I heard:

At one time, the Buddha stayed in the palace of the Dragon King of the Ocean together with an assembly of eight thousand great Bhikshus and thirty-two thousand Bodhisattvas and Mahasattvas altogether. At that time the World Honored One told the Dragon King saying:

Because all beings have different consciousness and thoughts, they perform. too different actions and as a consequence there is the turning around in all the different courses of existence. Oh Dragon King, do you see the variety of shapes and appearances in this meeting and in the great ocean, are they not different from one another.

Thus among all of them there is none which is not made by the mind, whether it is brought about by whole-some or unwholesome bodily, verbal, and mental actions, and yet the mind is formless it cannot be grasped or perceived, but it is the unreal accumulation and arising of all dharmas which are ultimately without owner, without I and mine. Although that which is manifested by each (being) according to its actions is not the same, there is nevertheless really no creator in these (actions). Therefore all dharmas are inconceivable and inexpressible, their own nature is phantom like. The wise ones knowing this ought to cultivate wholesome actions. Through this the aggregates sense-bases and elements that will be given rise to, will all be upright and those who will see them will not grow tired of them.

Oh Dragon King, when you behold the body of the Buddha born from a hundred thousand of Kotis of merit, with all the marks adorned, the splendor of its radiance covering the whole of the great assembly, even if there were immeasurable Kotis of Ishvara and Brahma devas they all would not come again into appearance.

Those who look with reverence at the Tathágata’s body how can they but not be dazzled. You again behold all these great Bodhisattvas of marvelous appearance, dignified and pure. All this comes into being entirely through the merit of cultivating wholesome actions. Again all the powerful ones like the eight classes of devas and dragons, and suchlike they also come into being because of the merits of wholesome actions.

Now all beings in the great ocean are of course and mean shapes and appearances, they all whether small or large performed unwholesome bodily, verbal, and mental actions out of all kinds of thoughts from their own minds. Thus is that each being receives its own result according to its action.

You ought to practice and to study constantly in this way, and also to bring beings to a thorough understanding of cause and effect and to the practice of wholesome actions.

In this you must have unshakable right view and you must not fall again into the views of annihilation and eternity. As to the fields of merit you rejoice in them, respect them and support them because of this you will also be respected and supported by men and devas.

Oh Dragon King you must know that Bodhisattva has one method which enables him to cut off all sufferings of evil destinies. What kind of methods is this? It is constantly, day and night, to recollect, to reflect on and to contemplate on the wholesome dharmas so as to cause the wholesome dharmas to increase from thought-moment to thought-moment, without allowing the least unwholesome thought to mingle in. This will then enable you to cut off all evil forever, to bring the wholesome dharmas to completion and to be constantly near all the Buddhas, Bodhisattvas, and other holy communities.

Speaking about wholesome dharmas, the bodies of men and devas, the Illumination of the Sravakas, the Illumination of the Pratyekas, and the Highest Illumination, they are all accomplished depending on these dharmas which are to be considered as fundamental. Therefore they are called wholesome dharmas.

These dharmas are the ten wholesome ways of actions. What are these ten? They are the ability to give up forever killing, stealing, wrong conduct, lying, slandering, harsh language, frivolous speech, lust, hate, and wrong views.

Oh Dragon King, if one gives up taking life then one will accomplish ten ways of being free from vexations.

What are the ten?

1]. One give universally to all beings without fear.

2]. One always has a heart of great compassion towards all beings.

3]. All habitual tendencies of hate in oneself will be cut off forever.

4]. One’s body is always free from illness.

5]. One’s life is long.

6]. One is constantly protected by non-human beings.

7]. One is always without bad dreams, one sleeps and wakes happily.

8]. The entanglement of enmity is eradicated and one is free from all hatred.

9]. One is free from the dread of evil destinies.

10]. When one’s life comes to an end one will be born as a Deva.

These are the ten. If one is one who is able to turn-towards the Highest Perfect Illumination, one will at a later time become a Buddha and attain to the ability peculiar to the Buddha, to live as long as one wishes.

Again, oh Dragon King, if one gives up stealing then one will attain to ten kinds of dharmas which can protect one’s confidence. What are the ten?

1]. One’s wealth will increase and accumulate and cannot be scattered or destroyed by Kings, robbers, floods, fires, and careless sons.

2]. One is thought of with fondness by many people.

3]. People do not take advantage of one.

4]. Everywhere one is praised.

5]. One is above the worry, that one oneself could be injured.

6]. One’s good name spreads.

7]. One is without fear in public.

8]. One is endowed with wealth, long life, strength, peace, happiness, and skill in speech, without deficiencies.

9]. One always thinks of giving.

10]. At the end of one’s life, one will be born as a Deva.

These are the ten. If one is one who is able to turn towards the Highest Perfect Illumination, one will at a later time become a Buddha, and attain to the realization of the purified great illumination wisdom.

Again, oh Dragon King, if one gives up wrong conduct one will attain to four kinds of dharmas which are praised by the wise. What are the four?

1]. All one’s faculties are tuned and adjusted.

2]. One is free from turmoil and excitement.

3]. One is praised and extolled by the world.

4]. One’s wife cannot be encroached upon by anybody.

These are the four. If one is one who is able to turn towards the Highest Perfect Illumination one will at a later time become a Buddha, and attain the master sign of the Buddha, of a concealed organ.

Again, oh Dragon King, if one gives up lying then one will attain to the eight dharmas which are praised by the devas. What are the eight?

1]. One’s mouth is always pure and has the fragrance of a blue lotus flower.

2]. One is trusted and obeyed by all the world.

3]. What one says is true and one is loved by men and devas.

4]. One always comforts beings with loving words.

5]. One attains to excellent bliss of mind and one’s actions, speech, and thoughts are pure.

6]. One’s speech is faultless and one’s mind is always joyful.

7]. One’s words are respected and are followed by men and devas.

8]. One’s wisdom is extraordinary and cannot be subdued.

These are the eight. If one is one who is able to turn towards the Highest Perfect Illumination, one will at a later time become a Buddha, and attain to the true speech of the Tathágata.

Again, oh Dragon King, if one gives up slandering one will then attain to five kinds of incorruptible dharmas. What are the five?

1]. One attains to an incorruptible body because no harm can be done to one.

2]. One gets an incorruptible family because no one can destroy it.

3]. One attains to incorruptible confidence because this is in line with one’s own actions.

4]. One attains to an incorruptible spiritual life because what one cultivates is firmly grounded.

5]. One gets incorruptible spiritual friends because one does not mislead or delude anybody.

These are the five. If one is one who is able to turn-towards the Highest Perfect Illumination, one will at a later time become a Buddha, and receive a holy retinue which cannot be corrupted by any Mara or heretic.

Again, oh Dragon King, if one gives up harsh language then one will attain to the accomplishment of eight kinds of pure actions. What are the eight?

1]. One’s speech is meaningful and reasonable.

2]. All that one says is profitable.

3]. One’s words are bound to be truthful.

4]. One’s language is beautiful and marvelous.

5]. One’s words are accepted by others.

6]. One’s words are trusted.

7]. One’s words cannot be ridiculed.

8]. All one’s words are spoken in love and enjoyed by others.

These are the eight. If one is one who is able to turn towards the Highest Perfect Illumination, he will be endowed with the perfect characteristic of the Brahma voice of the Tathágata.

Again, oh Dragon King, if one gives up frivolous speech then one will attain to the accomplishment of the three certainties. What are the three?

1]. One is certain to be loved by the wise.

2]. One is certain to be able to answer questions with wisdom and according to reality.

3]. One is certain to have the most excellent dignity and virtue among men and devas and one is without falsehood.

These are the three. If one is one who is able to turn towards the Highest Perfect Illumination, one will at a later time become a Buddha, attain to the Tathágata’s ability to predict everything, and none of the predictions are ever in vain.

Again, oh Dragon King, if one gives up lust, then one will attain to the accomplishment of the five kinds of freedom. What are the five?

1]. Freedom of bodily, verbal, and mental actions because one’s six faculties are perfect.

2]. Freedom as regards property because all enemies and robbers cannot rob one.

3]. Freedom with regard to merit because whatever one wishes one will be provided with.

4]. Freedom of being in the position of a King, because precious, rare and marvelous things will be reverently offered to one.

5]. The things one will get will surpass in excellency by a hundred times that what one is looking for, because in times by-gone one was neither stingy nor envious.

These are the five. If one is one who is able to turn towards the Highest Perfect Illumination, one will at a later time become a Buddha, be especially revered in all three realms and all of the beings of the three realms will respectfully make offering to one.

Again, oh Dragon King, if one gives up hatred then one will attain to eight kinds of dharmas of joy of mind. What are the eight?

1]. One’s mind is free from the desire to injure and to annoy others.

2]. One’s mind is free from hatred.

3]. One’s mind is free from the desire to dispute and to argue.

4]. One’s mind is gentle and upright.

5]. One has attained to the mind of loving kindness of a saint.

6]. One is of a mind that always acts beneficially giving peace to beings.

7]. One’s bodily appearance is dignified and one is respectfully treated by all.

8]. Because one is kind and forbearing, one will be born soon in the Brahma World.

These are the eight. If one is one who is able to turn towards the Highest Perfect Illumination, one will in later times become a Buddha, attain to the mind of the Buddha that is free from obstacles. People will not become tired of looking at him.

Again, Oh Dragon King, if one gives up wrong views, one will attain to the accomplishment of ten meritorious dharmas. What are the ten?

1]. One attains to genuinely good bliss of mind and one gets genuinely good companions.

2]. One has deep confidence in the law of cause and effect and one would rather lose one’s life than do evil.

3]. One takes refuge in the Buddha only and not in devas or others.

4]. One is of a straight mind and right views, and leaves behind the net of doubts about good and evil fortune.

5]. One will not be born again in an evil course of existence but will always be born as a man or Deva.

6]. Immeasurable blessings and wisdom will increase sublimely from turn to turn.

7]. One will forever leave the wrong path and tread the holy path.

8]. The view of a personality will not arise in one and one gives up all evil actions.

9]. One will abide in unobstructed understanding.

10]. One will not fall into any difficult conditions.

These are the ten. If one is one who is able to turn towards the Highest Perfect Illumination, one will at a later time become a Buddha, realize quickly all Buddha-dharmas and accomplish the mastery of the higher spiritual powers.”

At that time the World Honored One further told the Dragon King saying:

“If there is a Bodhisattva who is able to give up killing and harming, and practice giving, follow these wholesome actions at the time he treads the path, he will therefore always be rich in wealth, without anybody being able to rob him, he will have a long life and not die untimely, and he will not be injured by any robbers or enemies.

Because he gives up taking what is not given and practice giving, he will always be rich in wealth without there being anybody who can rob him. He will be most excelling beyond comparison (in this respect), and will be able to collect completely all the store of Buddha-dharmas.

Because he gives up the impure way of living and practices giving, he will always be rich in wealth without anybody being able to rob him. His family will be virtuous and obedient. There will be nobody who can look at his mother, wife, and daughter with a lustful mind.

Because he gives up false speech and practices giving, he will always be rich in wealth without anybody being able to rob him. Giving up all slandering he takes up the true Dharma. That which he does according to his vows will certainly bear fruit.

Because he gives up speech that causes dissension and practices giving, he will always be rich in wealth without anybody being able to rob him. His family will be harmonious and all the members of the family have the same aspirations and joys in common and will never unreasonably dispute with one another.

Because he gives up coarse evil speech and practices giving, he will always be rich in wealth without anybody being able to rob him. At all gatherings people joyfully accept him as their teacher. His words will be received with trust without opposition.

Because he gives up meaningless speech and practices giving, he will always be rich in wealth without anybody being able to rob him. His words are not spoken in vain, but are received with respect by all people. He is able and skilled in solving doubts and uncertainties.

Because he gives up the greedy mind and practices giving, he is always rich in wealth without anybody being able to rob him. All he has he gives to others with kindness. His confidence is firm and his understanding well grounded. He is endowed with great authority and strength.

Because he gives up the angry mind and practices giving, he is always rich in wealth without anybody being able to rob him. He quickly accomplishes by himself the wisdom of the mind that is free from obstruction. All his faculties are well dignified and all those who see him respect and love him.

Because he gives up the perverted mind and practices giving, he is always rich in wealth without anybody being able to rob him. He is always born in family, which is possessed of right views, reverence and confidence. He sees the Buddha, hears the dharma and supports the Community of Monks. He never forgets or loses the great Illumination Mind.

These are the great benefits obtained by a Great Being (Mahasattva), who at the time he cultivates the Bodhisattva path, practices the ten wholesome actions and adorns them with giving.

Thus, oh Dragon King, I am summarizing. Because one adorns the practice of the ten wholesome ways of action with morality, the meaning and benefit of all the Buddha-dharma can arise and the great vows are brought to completion.

Because one adorns this practice of the ten wholesome ways of actions with patience, one attains to the perfect voice of the Buddha and all the marks will be lovely.

Because one adorns this practice with effort, one is able to destroy the Mara enemy and enter into the store of Buddha-dharmas.

Because one adorns this practice with meditation, therefore mindfulness, wisdom, shame, conscientiousness and calm will arise.

Because one adorns this practice with wisdom one is able to cut off wrong views arising from discrimination.

Because one adorns this practice with loving kindness no thought of anger or harming will arise in oneself towards any being.

Because one adorns this practice with compassion, one will have sympathy towards all beings and will never get weary of and indifferent to them.

Because one adorns this practice with sympathetic joy, one’s mind when seeing somebody cultivating the good will be free from envy and jealousy.

Because one adorns this practice with serenity, one will not have a mind that is neither attached to favorable circumstances or that resents adverse circumstances.

Because one adorns this practice with the four ways of helping others, one will always be diligent in helping and teaching all beings.

Because one adorns this practice with the foundations of mindfulness, one will be able to be skillful in the practice of the contemplation of the four foundations of mindfulness.

Because one adorns this practice with the four right efforts, one will be able to cut off and remove entirely all unwholesome dharmas.

Because one adorns this practice with the four roads to power, one’s body and mind will always be calm and at ease.

Because one adorns this practice with the five faculties, deep confidence will be firmly established, there will be unremitting effort, one is always free from confusion and from delusion, one is at peace and well balanced, and all the defilement will be cut off.

Because one adorns this practice with the five powers, all enmity will be entirely destroyed and one cannot be harmed.

Because one adorns this practice with the seven factors of illumination, one will always well awake to all dharmas.

Because one adorns this practice with the Noble Eightfold Path, one will attain to perfect wisdom which will always be present before oneself.

Because one adorns this practice with calm meditation, one is able to wash away all the bonds and latent tendencies.

Because one adorns this practice with insight meditation, one is able to know the self nature of all dharmas according to reality.

Because one adorns this practice with the means, one will quickly attain to the fulfillment of the conditioned and unconditioned happiness.

Oh Dragon King, you should know that these ten wholesome actions can lead up to the completion of the Ten Powers of the Tathágata, of the Four Kinds of Fearlessness, of the Eighteen Dharmas that distinguish the Buddha and of all Buddha-dharmas. You should therefore practice and train with diligence.

Oh Dragon King, it is like the towns and villages, they all depend on the great ground where they stand. All the herbs, grasses, flowers, trees, and woods also depend on the ground for their growth. With these ten wholesome ways of actions it is the same. All men and devas are established (in their human and Deva nature) depending on them. The illumination of all the Sravakas, of all the Pratyekas, the way of the Bodhisattva, all Buddha-dharmas they all are attained and come to fruition due to these ten wholesome great grounds.

After the Buddha had spoken this discourse, the Dragon King of the Ocean, together with the great assembly, all the devas, asuras, and so on, all rejoiced greatly, received it with confidence and put it reverently into practice.

The Discourse on the Ten Wholesome Ways of Action

Link: https://peacelilysite.com/2022/12/09/the-discourse-on-the-ten-wholesome-ways-of-action/

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