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.
The twelfth among the Eighteen Arhats is recognized as Nagasena in Sanskrit, meaning “Dragon Army.” Often referred to as “Bhikshu Nagasena,” he was a Buddhist theoretical philosopher who received full ordination at the age of twenty and eventually attained the state of Arhat. Bhikshu Nagasena journeyed to the ancient kingdom of Shakyadesha in northwestern India to engage with King Milinda. Responding to the king’s inquiries, Nagasena eloquently expounded on the impermanence of life, the law of karma, and various facets of Buddhist practice, employing metaphors to convey profound insights. This discourse is encapsulated in the “Nagasena Bhikshu Sutra,” representing a comprehensive exposition of fundamental Buddhist teachings.
Below are excerpts from conversations between Nagasena and King Milinda, where the king poses questions and Nagasena responds with profound wisdom and intelligence.
First Question
Once, King Milinda intentionally sought to challenge Bhikkhu Nagasena and questioned him, saying, “You did not live in the same era as the Buddha, and you never met Siddhartha Gautama. How can you be sure that the Buddha actually existed?”
Wise Bhikkhu Nagasena responded by asking, “Great King, how did you inherit your throne?”
“It was passed down to me by my father,” replied the king.
“And from whom did your father receive the throne?” Nagasena inquired.
“From his father, my grandfather.”
“And your grandfather’s throne, from whom did he receive it?”
“From his forefather, my great-grandfather!”
Nagasena continued, “If we trace this lineage generation by generation, do you believe that there was an original founder of your kingdom?”
King Milinda replied with certainty, “Certainly, I believe so!”
“Have you ever seen this founder?” Nagasena asked.
“No, I haven’t.”
“How can you believe in someone you haven’t seen?” Nagasena questioned further.
The king explained, “Our founding monarch established laws, systems, and regulations, all of which are recorded in history. Though I haven’t seen him, I believe in his existence because there are historical records.”
Smiling, Bhikshu Nagasena nodded and said, “In the same way, we believe that the Buddha indeed existed. In Buddhism, there is the Triple Gem of Buddha, Dharma, and Sangha, along with scriptures, Vinaya (monastic rules), and Abhidharma (philosophical teachings). The Buddha’s ethical guidelines and historical events are not fabrications; they are as real as your founding monarch in historical terms!”
Unable to find fault with Bhikkhu Nagasena in the first question, King Milinda, using his wit, posed another challenging query. He asked, “Buddhists often speak of the ultimate happiness being the realization of Nirvana, attaining a state beyond birth, death, and cessation. Bhikshu Nagasena, have you attained Nirvana?”
Bhikshu Nagasena humbly replied, “I’m ashamed to admit that I haven’t.”
King Milinda, feeling triumphant, questioned, “If you haven’t experienced it yourself, how do you know about the state of Nirvana?”
If this question were posed to you, how would you respond?
Rather than directly answering, Bhikshu Nagasena turned the question back to King Milinda, asking, “Great King, if I were to take a large knife and cut off your arm right now, would it be painful?”
King Milinda’s expression changed, and he said, “Certainly, it would be painful! How could having one’s arm cut off not be painful?”
Nagasena pressed on, “But your arm has never been cut off before, so how do you know it would be painful?”
The king replied, “I have seen others experience the pain of having their arms cut off, so I know it would be painful!”
Smiling, Bhikshu Nagasena respectfully remarked, “Great King, just as you can understand the pain of losing an arm by witnessing others, I, too, have seen the joy of those who have realized Nirvana. Hence, I am certain about the sublime nature of the Nirvana state!”
Third Question:
King Milinda, persisting in his skepticism, attempted a third inquiry, asking, “Monastics are supposed to embrace compassion. How do you forgive your enemies?”
Bhikshu Nagasena smiled and replied, “Great King, if you had a festering wound on your leg, would you chop off your entire leg?”
“No, I wouldn’t,” answered the king.
Nagasena continued, “So, what would you do?”
“I would carefully clean it, apply medication, and with time, the wound would heal,” explained the king.
Bhikshu Nagasena stated, “Exactly! Enemies and wrongdoers are like festering wounds. If not taken care of and treated, they will spread and worsen. Therefore, one must use the water of dharma to cleanse them, encouraging them to abandon wrongdoing and turn towards righteousness. This principle is similar to how you, Great King, nurture and care for the wound on your leg!”
Fourth Question:
King Milinda nodded in acknowledgment but remained unconvinced. After contemplating, he posed another question, “You often advise people to accumulate merits for the next life. Since you haven’t experienced death, how do you know there is life after death?”
Bhikshu Nagasena responded with a simile, “It’s similar to a mandarin orange. When the fruit ripens and falls to the ground, the flesh rots away. However, the seed remains buried in the soil. When the time is right, it sprouts, grows, and becomes a robust mandarin orange tree. The human body is just a temporary aggregation of the four elements. When the illusion shatters, the body dies. Yet, the karmic consciousness continues the cycle of birth and death. It is like the seed of the mandarin orange, persistently reincarnating in the six realms, not just once but countless times, with an endless cycle of rebirths.”
Fifth Question:
Despite King Milinda’s lingering dissatisfaction, he presented a fifth question, each one more challenging than the last. However, Bhikshu Nagasena, wise and composed, continued to respond with a smile.
King Milinda asked, “Do monastics love their own bodies?”
Bhikshu Nagasena replied, “The body is merely a temporary confluence of the four elements and five aggregates. Monastics do not have attachment to it.”
King Milinda, feeling confident, cleverly countered, “Oh! You claim not to love your body, but monastics still dress, eat, and sleep. Isn’t that a way of protecting the physical form? If you say you don’t love it, isn’t that a contradiction?”
Bhikshu Nagasena smiled and offered a different perspective, “Great King, if you had a boil on your body, would you love it?”
“A boil? Such a dirty and unpleasant thing! Who would like it?” exclaimed the king.
“If you dislike it, why bother cleaning it, applying medication, and taking constant care to prevent it from worsening? Checking on it every day to see if it’s improving. If you claim not to like the boil, isn’t that contradictory behavior?” Nagasena questioned.
King Milinda, somewhat defiantly, argued, “I do it for the health of my body!”
Bhikshu Nagasena chuckled and said, “Exactly! Monastics may not love this body, but for the purpose of cultivating the spiritual path, they still have to care for this illusory form.”
Sixth Question:
King Milinda, undeterred by previous responses, continued with his inquiries, asking, “Can Siddhartha Gautama, the Buddha, know the causes and effects of the past, present, and future?”
“Buddha possesses great supernatural powers, and indeed, he can know the past, present, and future!” answered Nagasena.
“If that’s the case, why doesn’t he teach all of you those supernatural powers? Then, disciples could instantly know the past, present, and future karmic obstacles, and everyone would attain enlightenment quickly. Why go through gradual training?” questioned the king.
The clever Nagasena, handling the question with ease, asked in return, “Great King, if you were a physician, wouldn’t you know about various medicinal herbs?”
“Of course! A physician needs to know the properties of different herbs and their healing abilities,” replied the king.
“Since a physician knows about numerous medicinal herbs, can he prescribe all of them to a single patient?” Nagasena asked.
King Milinda, dismissing the idea, responded, “Certainly not! Treating an illness requires targeted medications, gradual adjustments, and specific remedies tailored to the patient’s condition. Haphazard prescriptions won’t cure the patient; it needs careful consideration!”
Seizing the opportunity, Nagasena continued, “Likewise, the Buddha imparts the Dharma based on individual capacities, tailoring the teachings to each disciple’s unique qualities. Gradual instruction is necessary, adapting to the disciples’ diverse capacities, to guide them step by step on the path to enlightenment. Otherwise, trying to rush the process might lead to unintended consequences!”
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.
The teachings transmitted by Lord Kashyapa Buddha or possibly even more ancient Buddhas are beyond our reach today. Although the discourses of Shakyamuni Buddha are considered supremely perfect, the Tripitaka that we study now can be said to not entirely capture the original intent of the Buddha’s words. This is because during the Buddha’s lifetime, his teachings were not promptly recorded. All the scriptures were compiled after the Buddha’s parinirvana by a gathering of five hundred arhats. Despite the arhats having transcended the cycle of birth and death and possessing vast supernatural abilities, their own levels of spiritual realization were limited, and there existed a significant gap between their understanding and the Buddha’s complete enlightenment. As a result, there were certain aspects of the Buddha’s teachings that they might not have fully comprehended, leading to misunderstandings or omissions in the interpretation of certain doctrines during the compilation process.
Over the past 2,000 years, Buddhist teachings have encountered distortions and alterations due to mistranslation and misinterpretation of Buddha-dharma by Buddhist patriarchs, eminent monastics, and Buddhist scholars.
During this Age of Dharma Degeneration, H.H. Dorje Chang Buddha III descended to the earthly realm, exhibiting perfect mastery of Exoteric and Esoteric Buddhism, along with unparalleled expertise in the Five Vidyas. The Five Vidyas are what Buddhas and Bodhisattvas do to help living beings. Recognizing the distortions and errors that had infiltrated Buddhist teachings, H.H. Dorje Chang Buddha III corrected the mistakes present in the Buddhist teachings, restoring the authenticity, power, and purity of Buddha’s wisdom and views.
H.H. Dorje Chang Buddha III has bequeathed over two thousand audio recordings of imparted Dharmas and published invaluable Buddhist books, including “A Monk Expounds the Absolute Truth to a Layperson,” “Commentary on the Prajnaparamita Heart Sutra,” “The Essence of Buddha Dharma,” “Correcting the Treatises of Patriarch Bodhidharma,” “What Is Cultivation?,” “The Supreme and Unsurpassable Mahamudra of Liberation,” and “Learning From Buddha.” H.H. Dorje Chang Buddha III imparted the subtleties of Dharmas in colloquial language so that people living in the 21st century could easily comprehend. They serve as supreme treasures and indispensable resources for Buddhist disciples seeking to escape the sufferings of this world and attain enlightenment.
The dharma discourses encompasses the essence of the Tripitaka and the esoteric Buddhist scriptures. It covers Buddhist precepts, views, cultivation, and Dharma practices. It covers the whole spectrum of Buddhism regardless of whether it is Hinayana, Mahayana, or Vajrayana.
The audio recordings of dharma discourses given by H.H. Dorje Chang Buddha III begin with the strict progressive levels of cultivation. These discourses contain extremely incisive teachings that concisely incorporate the twelve divisions of the Tripitaka and the ten divisions of the esoteric scriptures without losing the true meaning of the Tripitaka and esoteric scriptures. The topics covered are extremely broad. They vary from analyses of the dharma regarding the Trikaya (Three Bodies) and the Four Wisdoms of a Buddha to teachings on the vajra dharma of the Supreme Division. There are explanations of the true realization and manifestation of the Great Perfection of Ultimate Wisdom. H.H. Dorje Chang Buddha III also possesses the Xian Liang Buddha Wisdom Great Perfection Dharma whereby the disciple experiences and sees the rainbow-body dharma realm state the very day that dharma is transmitted. Nothing is lacking either in theory or practice. Those recordings truly show that H.H. Dorje Chang Buddha III has complete proficiency in exoteric and esoteric Buddhism and perfect mastery of the Five Vidyas. They also manifest His Holiness’s supreme enlightenment, wonderful prajna wisdom, and holy state of the Buddhas and Bodhisattvas, all which are part of the inner realization vidya. All of the recorded discourses are directed at Buddhas, Bodhisattvas, Arhats, and all practitioners.
The H.H. Dorje Chang Buddha III’s teachings were directly spoken and recorded without any external contamination. Moreover, with the superiority of modern technology, the Buddha’s complete teachings can resound globally in real-time, a phenomenon that was not possible during the Shakyamuni Buddha’s time. This is not a blessing originally destined for beings in the degenerate age, but rather, it is an augmentation of the merit and resources of sentient beings through the immeasurable merit of the original primordial Buddha and the compassionate power of Bodhi. It allows the Buddha’s teachings to echo in this dark and heavily burdened era. How rare and precious it is!
In the intricate tapestry of human beliefs, the concept of reincarnation has woven itself through the fabric of traditional Asian cultures for centuries. However, this idea finds little resonance in Western cultures and often faces skepticism from the scientific community. Amidst this cultural and scientific dichotomy, a pioneering exploration is unfolding at the prestigious University of Virginia School of Medicine, led by Dr. Jim B. Tucker, a child psychiatrist with a unique perspective on life after death.
Born and raised in the southern United States, Dr. Tucker’s early life was immersed in the traditional beliefs of the American South. As he embarked on his academic journey, obtaining an undergraduate degree in psychology and specializing in child psychiatry, he encountered the notion of reincarnation with a healthy dose of skepticism. The clash between cultural beliefs, scientific inquiry, and personal skepticism set the stage for Dr. Tucker’s intriguing exploration into the mysteries of existence.
The documentary, highlighted on the Discovery Channel, explores the extensive and worldwide research conducted by Dr. Tucker. The film encapsulates the core of his studies, presenting interviews, case studies, and the profound implications of his findings. Through this visual medium, viewers are welcomed to observe the intersection of traditional beliefs, modern skepticism, and scientific exploration—all in the quest to unravel the mysteries of human existence.
Buddhism holds that life undergoes reincarnation through the six realms. After a person dies, if the karmic conditions accumulated in their past life mature, they may be reborn into the heavenly realm as a deity, or into the realm of asuras, or they may be reincarnated in the human realm. If negative karma, such as killing, deception, or greed, comes to fruition, the individual will inevitably fall into the hell realm and suffer, or they may be reborn in the realms of hungry ghosts or animals to endure suffering.
As for which realm one will be reborn into among the six, it depends on the karmic conditions of their virtuous and non-virtuous actions. Why does reincarnation occur? The fundamental reason lies in the attachment of sentient beings. Attachment gives rise to the confusion of karma, and from this confusion arises ignorance. Due to the endless causes and effects generated by ignorance, various positive and negative karmic forces are produced. It is these karmic forces that determine which realm of existence one will be reborn into.
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.
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.”
The Angulimala Sutta, a captivating narrative from Buddhist scriptures, recounts the remarkable transformation of a blood-thirsty murderer into a compassionate monk under the profound influence of the Buddha. Angulimala, notorious for his brutal killings and a garland of severed fingers, terrorized the realm of King Pasenadi. The tale unfolds during a time when the Buddha, with unwavering compassion, confronted the darkness that shrouded Angulimala’s soul.
Angulimala’s notoriety as a ruthless killer, leaving villages and towns in a state of fear, paints a grim picture of his violent nature. His garland of fingers serves as a gruesome testament to the lives he had taken, making him a symbol of terror and malevolence.
Undeterred by Angulimala’s fearsome reputation, the Buddha ventured into the region where the murderer roamed freely. Despite warnings from locals about the dangers posed by Angulimala, the Buddha calmly continued his journey, determined to confront the source of darkness.
As the Buddha walked towards Angulimala’s lair, the air thick with tension, he encountered the menacing killer. Rather than responding with fear, the Buddha skillfully engaged Angulimala in a dialogue that would alter the course of his life. The Buddha’s words, laden with wisdom and compassion, began to unravel the tightly woven fabric of Angulimala’s violent identity.
In a pivotal moment, as Angulimala sought to chase down the Buddha with murderous intent, the Buddha employed a feat of psychic power. Despite running at full speed, Angulimala found himself unable to catch up with the Buddha walking at a normal pace. This display of supernatural ability left Angulimala astonished and created a space for the transformative dialogue that followed.
Angulimala urgently called out, “Stop, contemplative! Stop!” The Buddha calmly replied, “I have stopped, Angulimala. You stop.”
Perplexed, Angulimala asked, “While walking, contemplative, you say, ‘I have stopped.’ But when I have stopped, you say I haven’t. I ask you the meaning of this: How have you stopped? How haven’t I?”
The Buddha responded, “I have stopped, Angulimala, once and for all, having cast off violence toward all living beings. You, though, are unrestrained toward beings. That’s how I’ve stopped and you haven’t.”
Baffled by the Buddha’s profound words, Angulimala sought clarity on the apparent contradiction. The Buddha’s response not only clarified the cessation of violence within his own heart but also illuminated the unrestrained nature of Angulimala’s actions. This insightful exchange marked the beginning of a transformative journey within Angulimala, planting the seeds of change in his consciousness.
With a heart now inclined towards virtue, Angulimala, in an impromptu moment, requested ordination from the Buddha. The Buddha, recognizing the sincerity of Angulimala’s transformation, granted his request, welcoming him into the community of monks adorned with saffron robes and shaven heads.
Even as Angulimala embraced the monastic life, local villagers, fearing his past atrocities, sought protection from King Pasenadi. The king, in response, assembled an army and approached the monastery. Despite the villagers’ pleas to “stamp him out,” the Buddha’s wisdom paved the way for an unexpected resolution.
When questioned by the Buddha about how he would treat Angulimala if he had truly renounced violence, King Pasenadi underwent a profound transformation. The Buddha’s teachings on discernment and compassion prompted the king to reconsider his stance. Witnessing Angulimala’s monkhood, the king shifted from disbelief to acceptance, vowing to support him on his path to redemption.
The Angulimala Sutta not only narrates the personal transformation of a notorious murderer but also highlights the transformative power of compassion and wisdom. The Buddha’s fearlessness, compassion, and skillful means shattered the shackles of violence that bound Angulimala. Moreover, the sutta portrays the ripple effect of transformation, as even King Pasenadi undergoes a change of heart. This timeless tale serves as an enduring testament to the potential for redemption, forgiveness, and the profound impact of the Buddha’s teachings on even the most deeply entrenched patterns of suffering.
Albert Einstein and Charlie Chaplin were two of the most iconic figures of the 20th century, known for entirely different reasons. A memorable exchange from early in their friendship perfectly and humorously illustrates these differences.
Einstein once expressed his admiration for Chaplin’s art, saying, “What I most admire about your art is its universality. You don’t say a word, yet the whole world understands you!”
Chaplin’s response, delivered with impeccable comedic timing, was, “True. But your glory is even greater! The whole world admires you, even though they don’t understand a word of what you say.”
I find myself in agreement with Chaplin. While I may not grasp the intricacies of Einstein’s scientific achievements, I admire him as a profound thinker who grappled with life’s deepest questions. His reflections on the universe and our place within it have been particularly inspiring to me since my youth.
Einstein’s curiosity and search for meaning are traits that many of us can relate to. He once expressed a desire to ask God about the origins of the universe, believing that such knowledge would lead to a deeper understanding of life’s purpose. He said, “I used to think that if I could ask God one question, it would be about how the universe began, because then all the rest would be just equations. But as I got older, I became less concerned with how the universe began. Instead, I would want to know why he started the universe. If I knew that, then I would know the purpose of my own life.”
Furthermore, Einstein pondered the nature of the universe and our perception of it, stating, “The most important decision we make is whether we believe we live in a friendly or hostile universe.” This quote underscores the power of our beliefs and attitudes in shaping our experiences and interactions with the world around us. A friendly universe is one where we see opportunities for growth and connection, while a hostile universe may lead to fear and isolation.
The Einstein quote that resonates with me the most is, “A human being is a part of the whole, called by us ‘Universe,’ a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest, a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. Nobody is able to achieve this completely, but the striving for such achievement is in itself a part of the liberation and a foundation for inner security.” In this quote, Einstein alludes to the Buddhist concept of interconnectedness and the illusion of separateness. However, Einstein likely only grasped the theoretical concept and did not experience the oneness with the universe. The Buddha, on the other hand, has seen the truth, experienced the oneness, and achieved inner realization.
Over two thousand five hundred years ago, Shakyamuni crossed the Nairanjana River and sat under a Bodhi tree, where he was immersed in deep inner contemplation. At that time, he was tormented by worldly desires, hunger, craving for sleep, and fear and doubt. But he triumphed over these internal demons and continued his inner quest.
Then, like a limitless, penetrating beam of light, Shakyamuni experienced a moment of clarity in which he gained profound insight that life is eternal and one with the vast cosmos. He became a Buddha—a person awakened to the supreme truth of the Law of life.
The Buddha, Siddhartha Gautama, achieved enlightenment under the Bodhi tree, and the first words he spoke were: “How amazing, how amazing, all sentient beings possess the wisdom and virtue of the Tathagata. However, due to delusions and attachments, they cannot realize it. “
In the eyes of the Buddha, all sentient beings inherently possess the wisdom, the characteristics, and the blessings of the Tathagata within their minds that are troubled by afflictions, defilements, and the cycle of birth and death. Through this teaching, we know that Buddha-nature is inherently present in all sentient beings.
Einstein’s words resonate with the teachings of Buddha, who attained enlightenment and taught that all beings are interconnected. Buddha’s teachings emphasize compassion and understanding for all living beings, recognizing that we are all part of the same universe. Unlike Einstein, who believed that complete compassion was unattainable, Buddha demonstrated that it is possible to embrace all living beings and the universe in its entirety with love and kindness.
However, Buddhism is much deeper and vaster than just these concepts. All Buddhas possess three bodies and four wisdoms. The Mahāyāna theory of the three bodies—the dharma-body, the reward-body, and the response-body—is most common. The dharma body (法身) is considered to be the eternal, indestructible true principle, the Buddha’s original body. The response body (應身) is considered to be the Buddha’s manifest body, but in Mahāyāna Buddhism, it is regarded as the personification body, which manifests from the true principle according to the temperaments and abilities of sentient beings in order to save them.
The reward body (報身) is manifested as a combination of the other two and is therefore not simply the eternal true principle, nor simply an impermanent personality. Rather, it is an ideal body possessed by those who have awakened to the true principle based on meritorious practice. It is the living form of the eternal principle, possessing individuality. This is a general explanation, and there have been many interpretations of the Buddha-body theory in the history of Buddhism, among which there are significant differences. The three bodies are not separate entities but three integral aspects of a single Buddha.
The four wisdoms of Buddha are: Great Mirror Wisdom, which is still and void—motionless; Universal Wisdom, which is capable of facing mind-defilements without attaching to them through love or aversion; Wonderful Observing Wisdom, which has the ability to discriminate and discern the wide field of sensory impressions, while at the same time never experiencing unbridled and reactionary patterns of thought; and Perfecting Wisdom, which can direct all the sense faculties into observing phenomena without being constrained by dualism.
Buddha possesses vast knowledge, superb skills, magnificent supernormal power, and comprehensive wisdom of the universe. The treasure book, “H.H. Dorje Chang Buddha III,” stands as a testament to this statement. However, this book contains only a drop of water from the vast ocean of Buddha’s teachings and wisdom.
The video below showcases the boundless compassion and highlights the extraordinary accomplishments of H.H.Dorje Chang Buddha III. It was published by China Educational Channels TV and features interviews with Buddhist disciples from around the globe.
Discovering the Root of Buddhism, Propagating True Buddha Dharma（H.H. Dorje Chang Buddha III）
In Taichung there is an elderly layman. All nine members of his family are devout Buddhists. They have followed and learned from a famous old monk for many years. However, what they hear from this old monk is completely theory. Each of them can talk about the sutras in a clear and logical fashion. However, none of them have real skills associated with the Buddha-dharma.
In the autumn of 1995 the Elder Dharma King happened to be in Taiwan propagating the dharma. The elderly layman requested instruction from the Elder Dharma King by saying, “This year I am already eighty-one years old. I do things in furtherance of Buddhism everyday. I have donated over one-half of my vast wealth. Nevertheless, I have never seen a real Buddha or Bodhisattva. The only knowledge I have of supernormal dharma powers comes from what I read in books. Why do the Buddhas and Bodhisattvas not come down to our house? May I ask the Elder Dharma King, what is the Buddha-dharma?”
When the Dharma King heard these words, he chanted “Wobamei!” He then said, “Layman, you all have not learned the Buddha-dharma. How could you have any true skills?” When all of the members of the layman’s family heard this, they felt quite surprised. With his brows tightly knit, the old layman said, “My entire family devoutly learns Buddhism and recites sutras. How is it that we are not learning the Buddha-dharma? Could it be said that these sutras are all false?”
The Elder Dharma King said, “It is true that all of you are reading sutras and learning Buddhism. Those sutras are genuine sutras and are dharma treasures. The knowledge concerning Buddhism which those old monks impart to all of you is also genuine knowledge. However, this is Buddhist studies. It is not the Buddha-dharma! In Esoteric Buddhism, Buddhist studies is called the exoteric teachings portion. This is what we are required to learn when we first enter Esoteric Buddhism. After we have learned the exoteric teachings portion and we have this foundation of theory, we must then enter into real, practical cultivation of our conduct, speech and thoughts. The process of putting this into practice is called cultivation of the Buddha-dharma.
“Take, for example, the practice whereby one invites the Buddhas and Bodhisattvas to bestow nectar. In theory, people think that this is simply reciting mantras, reciting passages from sutras and visualizing. In theory, people think that nectar is simply water which has been empowered by mantras. However, in the real practice of the Buddha-dharma, there is a special dharma method to invite the Buddhas to directly bestow true nectar from the sky. The shape of this nectar is unlike any other thing on this earth. It has unlimited power. It can cure all illnesses and can easily increase one’s life span! This is because this is the Buddha-dharma, not Buddhist studies.”
The old layman said, “I received the Kalachakra Vajra Initiation from the Dalai Lama!” Elder Dharma King Losang said, “Last year a Great Rinpoche wanted to introduce the Dalai Lama to me. I did not have any spare time. I wanted to do other things in furtherance of the Buddha-dharma. I did not meet him. I do not know much about him and will not comment on him. I do not have any right to inquire into that initiation. I hope that you are able to receive benefits from it.”
When the old layman and his family heard this, it was as if they had awakened from a big dream. Their eyes became teary, they knelt down on the ground and respectfully requested the Elder Dharma King to teach them the dharma. After a moment, the Elder Dharma King slowly said, “Today I will teach the dharma to your entire family. I will also teach the dharma to all living beings.” Following his words, a beam of red light emanated from in between his eyebrows which circled the room. The Elder Dharma King then said, “Do no evil. Do that which is good. Deeply study the sutras. This is Buddhist studies. Do no evil. Do that which is good. Recite the Buddha’s name with all your mind. This is the way to ascend to the Pure Land. Do no evil. Do that which is good. Deeply study the sutras. Esoteric initiations in which supernormal powers are manifested and which comply with Know the True Doctrine is the Buddha-dharma.”
After the old layman heard these words, he put his palms together and respectfully asked, “Other than Know the True Doctrine, what books should I read?” Dharma King Losang said, “With respect to Know the True Doctrine, it is enough if you understand its contents. The most important thing is that you read the books of Ah Wang Nuo Bu Pa Muand Great Dharma King Yangwo Yisinubu [H.H. Dorje Chang Buddha III]. The more you read such books the better. You must also live in accordance with the principles contained therein. This is the best method!”
The old layman said, “I will remember your words. I would like to ask another question. Does every Rinpoche have a mind which regards all things as equal?” The Elder Dharma King instructed, “The most difficult thing to attain in one’s cultivation and in one’s practice of the Buddha-dharma is a mind which regards all things as equal. Without such a mind, one will pursue fame, gain, riches, high government positions and occupation of other people’s land. One with a mind which regards all things as equal does not pursue such things.
“For example, some people want to cut apart my native place, Tibet. Actually, this way of thinking is a deviation from cultivation. Is this cultivation or is this fighting for something based upon personal desire? Tibetan people, Chinese people and people of every other race and ethnicity should all be considered our close family members who are on an equal footing! We should cause all of these people to unite so that they can live together in friendship and love and develop their common happiness. The Buddha taught us that all living beings have the Buddha nature and that we should treat them equally and with love. We should not desire government positions. Only by cutting off the concept of self, cutting off erroneous thinking and cutting off attachment to things of the world can one reach high spiritual states! This is the certain truth of the Buddha-dharma. We must love others equally in order that we may give rise to the four limitless states of mind. With the four limitless states of mind as our foundation, we will be able to enter into the state of the sacred bodhimind. If one cannot even renounce selfish desires and cannot even look after all living beings on an equal basis, then how can one enlighten oneself and enlighten others?”
Peace LiLy 