Tag: Buddhiststories

Enlightened Discourse: Exploring Love, Compassion, and Impermanence

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One time, Shakyamuni Buddha and King Prasenajit engaged in a profound and comprehensive discussion about love and compassion.

“Master Gautama,” King Prasenajit began, “some people say you taught them not to love. They argue that the more you advocate for love, the more pain and sorrow there is. Though I can discern a grain of truth in this, I’ve always harbored a bit of unease about that perspective. Life without love feels devoid of meaning. Please enlighten me on this matter.”

The Buddha regarded the King with kindness and responded, “Your Majesty, that’s an insightful question, one from which many can benefit. Love, indeed, manifests in various forms, each requiring careful examination. While love is indispensable in life, it must not be rooted in lust, obsession, or prejudice. There is another form of love urgently needed in life. This entails love and compassion, or great kindness and great compassion. What people commonly perceive as love is often confined to mutual affection among family members and citizens. However, such love, tethered to notions of ‘me’ and ‘mine,’ fosters attachment and separation.”

“People primarily yearn to love those within their immediate circle—parents, spouses, children, grandchildren, relatives, and fellow citizens,” he elaborated. “However, love imbued with partiality breeds bias, leading to indifference or discrimination toward those outside one’s circle. Attachment and separation, therefore, perpetuate suffering for oneself and others.”

“The love that humanity truly craves is one rooted in love and compassion,” the Buddha emphasized. “Great kindness and compassion extend universally to all beings, transcending distinctions of ‘mine’ and ‘not mine.’ Devoid of attachment, they bring about happiness and alleviate suffering.”

“In great kindness and compassion, there lies no trace of differentiation,” he concluded. “They serve as the path to liberation from distress.”

The King bowed his head in thought. “I have a family and a country to take care of,” he said. “If I don’t love my family and my country, how can I take care of them? Please clarify this for me.”

The Buddha reassured him, saying, “Of course, you should love your family and your people, but your love can extend beyond them. Your present limited love can be transformed into an all-embracing love, and the young people of this country will become your sons and daughters. This is the true meaning of compassion.”

The King asked again, “This is something that can actually be done, especially where you live. It’s much easier. What about young people in other countries?”

The Buddha replied, “Though they are not in your country, that doesn’t stop you from thinking about the youth of other countries, just as you treat your own children. You love your people; that’s no reason why you can’t love other people.”

The King said, “But when they’re not under my jurisdiction, how can I show my love for them?”

The Buddha looked at the King and spoke, “The prosperity and security of a nation should not be gained at the expense of the weakness and turmoil of other countries. Your Majesty, lasting peace relies on the cooperation of all nations moving towards the common good. Kaushambi Salo will remain safe if you strive for it. You do not wish for your young men to perish on the battlefield; therefore, you must aid in stabilizing other nations. For genuine peace, foreign and economic policies must be guided by compassion. While you prioritize the well-being of your own people, you must also extend love and care to neighboring kingdoms such as Magadha, Gashi, Vitiha, Shakya, and Khalil.”

The King exclaimed with enthusiasm, “Wonderful! This is profound! Your words deeply resonate with me. Surely, you possess true enlightenment! I promise to ponder your teachings diligently and understand their wisdom thoroughly. However, I have a simple question for you. General love, as you mentioned, often involves separation, desire, and attachment, leading to sorrow and misery. But how can one love without desire or attachment? How can I, for example, love my children without succumbing to worry and pain?”

“In the path of enlightenment, love cannot exist without understanding,” the Buddha continued. “Love is born out of understanding. You cannot truly love someone unless you know them. Couples who are unfamiliar with each other will struggle to foster love. Similarly, parents and children who lack understanding of each other will find it challenging to cultivate love. If you desire the happiness of the one you love, you must make an effort to comprehend their concerns and aspirations. True love stems from this understanding. Conversely, if you merely seek to impose your own desires onto them, disregarding their needs, it is not genuine love but rather a desire for control and self-gratification. When everyone experiences peace, happiness, and joy, you will also come to understand these states. This is the essence of love on the path of awareness.”

The King, profoundly touched, conveyed his gratitude, stating, “I am truly grateful for the profound wisdom you have shared with me. However, I still find myself grappling with a lingering question. You assert that love rooted in attachment leads to pain and turmoil, while compassionate love brings peace and happiness. Although I perceive compassionate love as altruistic and selfless, I still harbor concerns that it may entail suffering.”

“Compassion is indeed the fruit of understanding,” the Buddha replied. “To tread the path of awareness is to bear witness to the reality of life—a reality characterized by impermanence. In everything, there exists no eternal or individual self. One day, all of this will be behind us.”

“When one comprehends the impermanence of existence, their perspective becomes tranquil and harmonious,” he continued. “The presence of impermanence does not disturb their mind and body; hence, the poignant feeling induced by compassion is unparalleled in its bitterness. Yet, the anguish of compassion serves to fortify one’s resolve.”

Moved deeply by the teachings, the King of Persia realized that no spiritual teacher or Brahmin priest had ever succeeded in opening his heart to such profound understanding. He considered the presence of the Buddha as a divine blessing bestowed upon the country. Filled with reverence, he expressed his wish to become a disciple of the Buddha.

Link:https://peacelilysite.com/2024/05/02/enlightened-discourse-exploring-love-compassion-and-impermanence/

Source: Old Path White Clouds A life story of the Buddha by Thich Nhat Hanh

80. FEAR MAKER AND LITTLE ARCHER [SELF-DECEPTION]

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80. FEAR MAKER AND LITTLE ARCHER [SELF-DECEPTION]

Some say that the world comes into being, disappears, and comes into being … over and over, throughout time. In one of these previous worlds, countless years ago, Truth was unknown and the Five Training Steps were practiced by only a few. Even the Enlightenment Being — the Bodhisatta — did not know Truth, and had not yet discovered the Five Training Steps.

Once upon a time in that long ago world, there was a king named Brahmadatta. Like many other kings of that name, he ruled in the place known today as Benares.

The Bodhisatta was born in a rich high class family in a market town, also in northern India. He happened to be a dwarf, bent over and partly hunchbacked. When he became a young man he remained short and stooped. Many people found him unpleasant to look at.

He studied under a very outstanding teacher. He learned all there was to know at that time, about the two great branches of knowledge — religion and science. He also learned how to use a bow and arrow better than anyone else in India. For this reason his teacher called him ‘Little Archer’.

Like most new graduates he was quite clever. He thought, “Many people judge by appearance alone. If I go to a king and ask for a job, he’ll probably ask, ‘Having such a short body, what can you possibly do for me?’ Therefore it would be better if I can team up with a front man — someone who is handsome in appearance, tall and well-grown in body, and strong in personality. I will provide the brains, but remain out of sight behind his shadow. In this way we can earn a good living together.”

One day he was walking in the district where the weavers live and work. He happened to see a big, strong looking man. He greeted him and asked his name. The weaver said, “Because of my appearance, people call me Fear Maker.”

“With such an impressive name.” said Little Archer, “and being so big and strong looking, why do you have such a low paying job?” “Because life is hard,” he replied.

“I have an idea.” Said the dwarf “In all India there is no one as skilled with a bow and arrow as I am. But I don’t look the part! If I asked a king for work he would either laugh or get angry at me. He would not believe that a hunchbacked little dwarf could be the greatest archer in India!

‘But you look perfect. And your name helps too. Therefore, let us go together to the king. You will be the front man and do all the talking. The king will hire you immediately. Meanwhile I will remain as if hidden underneath your shadow. I will be the real archer and we will prosper and be happy. You just have to do whatever I tell you.”

Thinking he had nothing to lose, Fear Maker agreed, saying, “It’s a deal, my friend!”

The two partners went off to Benares to see the king. When they entered the throne room, they bowed respectfully to the king. He asked them, “Why have you come here?”

Fear Maker stood in front and did all the talking. He answered, “I am the great archer known as Fear Maker. There is no one in all India who understands the science of archery as well as I do. I wish to be in your service, your majesty.”

The king was quite impressed. He asked, “What shall I pay you?” “I will serve you for 500 pieces of money per week your majesty,” he replied.

Nodding, the king noticed the silent dwarf stooping behind him, almost out of sight. “Who is this little man?” he asked. “What does he do for you?” “He’s my little assistant,” said Fear Maker. ‘Very well,” said King Brahmadatta, “the job is yours.”

In this way Fear Maker was accepted into the king’s service, but it was Little Archer who did all the work.

Before long, news came to the palace that there was a ferocious tiger living in the jungle next to the king’s highway. He ambushed travellers, and then killed and ate them. Many began to avoid the king’s highway out of fear of the man-eater.

The king summoned Fear Maker and asked, “Can you capture this rampaging tiger, young man?” “Your majesty,” he answered, “I am known as your best archer. Why wouldn’t I be able to capture a tiger?” Hearing this, the king gave him an extra sum of money and sent him out to catch the tiger.

Fear Maker went home and told all this to his partner. “All right,” said Little Archer, “be on your way!” “Aren’t you coming too?” asked the surprised Fear Maker. “No, I won’t go,” he replied, “but I will give you a perfect plan. You must do exactly as I say.” “I will, my little friend. Please tell me,” said the big front man.

The clever little dwarf said to his friend, “Go to the district of the tiger, but don’t rush straight to his home by yourself. Instead, gather together a thousand local villagers and give them all bows and arrows. Take them directly to the tiger’s home. But then you must let them go on ahead while you hide in the underbrush.

‘The local villagers will be very afraid of the tiger. When they see him they will surround him and beat him. Being so terrified, they won’t stop beating him until he’s dead!

“Meanwhile you must cut a piece of vine with your teeth. Then come out of hiding and approach the dead tiger, holding the vine in your hand. When you see the tiger’s body, shout at the people, ‘Hey! Who has killed the tiger? I was going to capture him with this vine and lead him like a bull to the king. That’s why I’ve been searching in the jungle. Now tell me who has killed the tiger before I could get here with my vine.’

“The villagers will be easily frightened by this. They will say, ‘Lord Fear Maker, please don’t tell the king! Then they will give you a big bribe to be quiet. Thinking you have killed the dangerous tiger, King Brahmadatta will also reward you greatly.” This was the tricky plan of the clever Little Archer.

Fear Maker did exactly as he had been instructed. The man-eating tiger was killed, and fear was removed from that part of the king’s highway. Followed by a big crowd he returned to the king and said, “Your majesty, I have killed the tiger and made the jungle safe for people again.” The king was pleased and gave him a huge reward.

Before long there were similar complaints about a buffalo who threatened another royal road. Again the king sent Fear Maker. Following Little Archer’s strategy he did exactly as before. He took credit for killing the buffalo and was greatly rewarded again by the grateful king.

By this time Fear Maker had become a very rich and powerful nobleman. All the wealth and praise, which he didn’t really deserve, soon went to his head. He became intoxicated with his own conceit and began thinking he was a ‘big man’ in his own right. He even looked down on Little Archer and ignored his advice. He said to him, “You think this is all because of you. But I don’t need you. I can do all this without you!” He had come to believe the appearance created by Little Archer’s plan.

Then it happened that an enemy king attacked. He surrounded the city of Benares with his army. He sent a message to King Brahmadatta that he must either surrender his kingdom or wage war. The King of Benares ordered his greatest hero, Fear Maker, to go out and fight the enemy.

Fear Maker was dressed in full military armour. He mounted the mightiest armoured war elephant. Little Archer knew that the ungrateful conceited braggart, called Fear Maker was really scared to death underneath. So he too mounted the elephant and sat behind Fear Maker. The mighty elephant walked through the city gates towards the battlefield, followed by a big crowd.

When Fear Maker heard the huge noise made by the war drums, he began trembling with fear. To keep him from falling off the elephant and being killed, Little Archer tied a rope around him and held him with it.

When Fear Maker saw the field of battle he was overwhelmed by the terrible fear of death. So much so, that he couldn’t help but release his bowels and urinate at the same time — all over the back of the poor brave war elephant!

The Enlightenment Being said, “Before you bragged and spoke roughly like a big man. But now, the only big thing you do is make a filthy mess all over this elephant’s back! Your present actions prove your past appearance was false.”

Fear Maker had embarrassed himself. Little Archer had humbled him by speaking the truth. But he couldn’t help feeling sympathy for him. He said, “Don’t be afraid anymore, my friend. With me to protect you, your life is safe. Climb down from the elephant and go home and take a bath.”

Alone atop the great elephant, the Enlightenment Being thought, “Now is the time to show what is in the heart of this hunchbacked little dwarf!” Shouting mightily as he rode he charged into the field of battle. Without killing any men or animals, he crashed through the enemy’s defences. He broke into the king’s camp, captured him, and took him back as prisoner to the King of Benares.

King Brahmadatta was delighted with Little Archer’s great victory. He rewarded him with wealth and fame. He became known throughout all India as ‘Little Archer the Wise’. He sent his friend Fear Maker back to his home village and supported him with monthly payments.

Little Archer the Wise practiced generosity and other meritorious deeds. When he died he was reborn as he deserved.

The moral is: “Appearances can be deceiving.”

80. Fear Maker and Little Archer [Self-deception]

Link: https://hhdorjechangbuddhaiiiinfo.com/2024/04/16/80-fear-maker-and-little-archer-self-deception/

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The Transformative Encounter: King Ajatasattu and the Buddha’s Teachings

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King Ajatasattu, in order to seize the throne, murdered his own father, King Bimbisara. Afterwards, he felt constant pain and fear in his mind and body, seeking help from various physicians and religious experts but to no avail. Finally, at the urging of a monk named Jivaka, he went to seek the Buddha.

At that time, the Buddha was residing in a grove with a thousand monks. King Ajatasattu entered the assembly hall and saw a thousand monks sitting peacefully around the Buddha, not even the sound of rustling robes could be heard. King Ajatasattu had only briefly encountered the Buddha before, as he had never attended any of the Buddha’s teachings with his father. The Buddha invited them to sit down, and after bowing, the king said, “World-Honored One, I remember hearing you speak when I was young in the palace. Now I have a question for you: what practice can lead thousands of people to renounce worldly life and seek enlightenment?”

The Buddha asked if he had asked the same question to other teachers. King Ajatasattu said he had asked many different teachers, including Devadatta, but had never received a satisfactory answer. The Buddha said, “Your Majesty, tonight the Tathagata will explain to you the fruits of the true Dharma, some of which can be enjoyed in the present and some of which can be harvested in the future. You do not need to seek lofty answers; you just need to see clearly the mango you hold in your hand. Your Majesty, let me give you an analogy: a servant who obeys his master’s every command from morning till night. One day, he asks himself, ‘Why should I willingly be enslaved by my master?’ This servant decides to renounce his servitude and become a monk. He lives a life of celibacy, diligence, and mindfulness, eating only one meal a day, practicing walking and sitting meditation. His demeanor exudes peace and dignity in his actions and speech; he becomes a virtuous and respected monk. Although you know he was once a servant, when you see him now, would you say to him, ‘Come here, boy, I want you to serve me from morning till night, obeying all my orders’?”

King Ajatasattu said, “Certainly not, World-Honored One. I would never speak to him in such a manner. I would respectfully bow to him, offer him food, and ensure he receives the legal protections due to a monk.”

The Buddha said, “Your Majesty, this is the first fruit of the monk’s practice: he has liberated himself from prejudices of race, society, and class, and he has regained the dignity of being a human being.”

The Buddha continued, “Your Majesty, a person’s dignity is just the first fruit. A monk who observes the two hundred and fifty precepts can reside in a state of tranquility. Those who do not observe precepts are more prone to stray from the path; they may commit sins such as deception, intoxication, adultery, theft, or even murder. Such actions bring terrible punishments to their bodies and minds, and they may face severe penalties when caught. A monk who observes the precepts of non-killing, non-stealing, chastity, truthfulness, abstinence from intoxicants, and over two hundred other precepts finds it easier to live a psychologically freer life than ordinary people. This is another fruit that can be enjoyed in the present.

The Buddha continued, “Your Majesty, a monk possesses only three robes and an alms bowl. He never fears robbery nor needs to guard against thieves at night. He can sleep under a tree without worry. The freedom released from fear is the greatest joy. This is another fruit attained through practice. A monk’s life is very simple; although he eats only one meal a day, the food in his bowl comes from thousands of different households. He does not pursue fame or profit; he only uses what he truly needs, seeking nothing else. Dwelling in such unfettered freedom is a fruit that can be enjoyed at this moment.

King Ajatasattu said, “Truly remarkable, World-Honored One! Please continue.”

The Buddha said, “Your Majesty, if you understand how to cultivate mindfulness and contemplation of breathing, you can experience the joy of those who walk the path of practice. That is the bliss of meditation. A monk observes the six senses to overcome the five hindrances of desire, anger, delusion, sloth, and doubt. He attentively observes the breath to create joy nourishing body and mind, which helps him progress on the path to enlightenment. The pleasure derived from sensory experiences cannot compare with the joy obtained through meditation. The joy of meditation permeates body and mind, dispelling all anxieties, sorrows, and grief, allowing the practitioner to experience the true wonder of life. Your Majesty, this is one of the most important fruits of practice that can be enjoyed at this moment.”

The Buddha continued, “Your Majesty, because a monk consistently maintains mindfulness and adheres to the precepts, he can develop right concentration and insight into all phenomena. Through this insight, he sees the impermanent and selfless nature of all phenomena, thus no longer being bound by worldly affairs. He can then sever all entanglements of afflictions such as greed, anger, desire, sloth, doubt, attachment to views, speculative views, distorted views, and mistaking wrong views for right ones. After cutting off all these entanglements, the monk can attain liberation and freedom.”

“Your Majesty, liberation is true happiness and one of the greatest fruits of practice. Some of the monks sitting here tonight have already attained this fruit. Your Majesty, this is a fruit that can be realized in this very life.”

King Ajatasattu exclaimed, “Excellent, World-Honored One! I hope you can say more.”

The Buddha said, “Your Majesty, by illuminating the true nature of all phenomena, a monk knows that all phenomena are neither born nor extinguished, neither defiled nor pure, neither increasing nor decreasing, neither one nor many, neither coming nor going. With this understanding, a monk no longer discriminates; he regards all phenomena with equanimity, without hindrance. He rides the waves of birth and death to rescue sentient beings from the sea of suffering. He introduces sentient beings to the Great Way, allowing them to taste the joy of liberation. Your Majesty, helping others to break free from the maze of greed, anger, and delusion is the greatest joy. This joy extends from the present into the future as the supreme fruit of practice.

Your Majesty, in all his interactions, a monk never forgets the responsibility to guide others towards virtue and liberation. Monks do not engage in politics; they only contribute to the peace, morality, and happiness of society. The fruits of practice are not only for the benefit of monks; they are also the legacy that can be inherited by the people of the country.

The king stood up, sincerely clasping his hands together. He said, “Most Honored Teacher! World-Honored One! With your simple words, you have enlightened me, showing me the true value of the Dharma. World-Honored One, you have helped me rebuild what was shattered, revealed what was concealed. You have guided me back to the right path in my confusion, turning darkness into light. I beseech you, World-Honored One, to accept me as your disciple, just as you accepted my parents in the past.”

The king prostrated himself before the Buddha, who nodded in acceptance. He asked venerable Shariputra to teach king Ajatasattu the Three Refuges.

The meeting between the Buddha and King Ajatasattu was beneficial for all present, greatly alleviating the king’s mental torment. That night, he dreamt of his father smiling at him, healing all the wounds of the past. The king’s disposition completely changed, bringing infinite joy to his subjects. From then on, the king often visited the Buddha privately, no longer arriving on an elephant and without any guards. He climbed the meticulously carved stone steps up the mountain as his father had done in the past. In these conversations, King Ajatasattu confessed his innermost thoughts to the Buddha and repented for his past sins. The Buddha regarded him as his own son and advised the king to associate with virtuous people.

Link:https://peacelilysite.com/2024/03/28/the-transformative-encounter-king-ajatasattu-and-the-buddhas-teachings/

The Essence of Buddha’s Teachings: A Journey of Wisdom and Self-Discovery

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In the tranquil setting of one afternoon, Sariputra and Maudhara, the first disciples of the Shakyamuni Buddha, introduce an ascetic named Tigaro to the profound teachings of enlightenment. Little did they know that this encounter would unveil a tapestry of insights and narratives, offering timeless wisdom that transcends doctrines and narrow beliefs.

Upon meeting the Buddha, Tigaro’s skepticism manifests through his query: “What exactly is your doctrine?” His disdain for theories is palpable as he voices his disbelief. However, the Buddha, with a serene countenance, responds with an unexpected question, challenging Tigaro’s perspective: “Then you don’t believe yourself? What about those who don’t believe in any theory? Do you believe in unbeliefism?” This exchange sets the stage for an enlightening discourse on the nature of truth and belief.

With a calm and understanding demeanor, the Buddha delves into his teachings, addressing the perils of rigid doctrines. He elucidates how attachment to perceived truths stifles freedom and engenders conflict. Through poignant storytelling, exemplified by the narrative of a young widower and his son, the Buddha illustrates the consequences of attachment and false perceptions.

In the heartrending tale, a young widower cherishes his 5-year-old son deeply. However, tragedy strikes when one day the father must depart on business, leaving his son alone. Bandits ravage the village on that very day, and upon his return, the widower discovers his home burned and his son presumed dead. Overwhelmed by grief, he cremates what he believes to be his son’s remains and carries the ashes with him daily, a poignant symbol of his attachment.

A month later, the son miraculously returns, only to find his father clinging to the ashes. Despite his son’s pleas and knocking on the door, the widower, consumed by his attachment to his perceived reality, remains oblivious. In a heartbreaking moment, the son departs once more, unable to break through his father’s delusion. The narrative poignantly illustrates the impermanence of existence and the tragedy of clinging to false perceptions.

The essence of Buddha’s teachings transcends philosophical abstraction. Rooted in direct experience and empirical truth, Buddhism offers a profound understanding of oneself and the world. The Buddha invites practitioners to explore the depths of their minds, guiding them toward liberation from suffering.

The Buddha employs a metaphorical finger pointing to the moon to elucidate the nature of his teachings. He emphasizes that his teachings serve as a guide, directing attention toward ultimate truth rather than being the truth itself. This analogy underscores the importance of experiencing reality directly, beyond the confines of doctrinal interpretations.

As Tigaro seeks guidance on overcoming painful feelings, the Buddha imparts practical wisdom. He elucidates the nature of feelings and their origins, offering a pathway to transcend suffering through awareness and understanding.

In the presence of disciples such as Sariputra and Maudhara, the Buddha’s teachings resonate as a beacon of wisdom and self-discovery. The narrative serves as an invitation to embark on a journey beyond doctrines and limiting beliefs, toward a profound understanding of reality. In embracing the impermanence of existence and cultivating awareness, individuals can unlock the profound truth that lies within—an eternal truth accessible to all who seek it with an open heart.

Link:https://peacelilysite.com/2024/03/14/the-essence-of-buddhas-teachings-a-journey-of-wisdom-and-self-discovery/

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The Celestial Window of the Western Pure Land Opens, Revealing the Blissful Sacred Realm for all to Behold

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(This is the text of an article published in the Asian Journal on Oct. 6, 2004.)

Elder laywoman Quan-Fang Lu who was a disciple of Great Dharma King Yangwo Yisinubu1, was from Chengdu, Sichuan. She and her husband, layman Guang-Ming Wang, had been Buddhists since the 1950’s. When they took refuge in Buddhism, they received an initiation and Dharma transmission from the Great Dharma King. In the 1950’s, they were working in Tibet. Because of their underlying karmic conditions, they received the guidance of an outstanding Rinpoche of Tibetan esoteric Buddhism. That Rinpoche told them that Great Dharma King Yangwo Yisinubu possessed the best and highest Buddha Dharma. After going through many hardships, they brought their son to the Great Dharma King. The Great Dharma King was not even seven years old at the time. The three of them formally acknowledged the Great Dharma King as their Master. Laywoman Quan-Fang Lu and her husband Guang-Ming Wang then resolutely decided to have their son stay by the side of the Great Dharma King in order to receive his training and Dharma teachings.

They have been very pious and respectful toward the Great Dharma King, and they have diligently practiced the Dharma that the Great Dharma King transmitted to them. Over the past years, certain people have spread rumors and made false accusations against the Great Dharma King. Laywoman Quan-Fang Lu and her husband Guang-Ming Wang were filled with righteous indignation at this. They vigorously berated the contemptible conduct of those rascals who spread rumors, fabricated lies, and deceived people.

Based upon layman Guang-Ming Wang’s own pious heart and upon the Great Dharma King’s realization, which is like that of a Buddha, in November of 2003, layman Guang-Ming Wang passed on to the Western Paradise of Ultimate Bliss. At his cremation, layman Guang-Ming Wang left behind 11 sarira firm relics.

In the middle of August, 2004, laywoman Quan-Fang Lu told her son Min Wang that she would soon pass away. Min Wang telephoned the Great Dharma King a few times, beseeching the Great Dharma King to cause his loving mother to stay alive longer. When Min Wang’s mother found out about these calls, she admonished her son, “Those who learn Buddhism and cultivate themselves must understand that the law of cause and effect never fails. My karmic connection with this world is about to end. My karmic connection with the Dharma is now complete. The Dharma King Master will help me go to the Western Paradise of Ultimate Bliss.”


As expected, at around noon on September 9th, the crown of elder laywoman Lu’s head suddenly opened. The crown of her head became as soft as cotton. At that time, a colorful auspicious light filled the room. Amitabha Buddha came to escort her away. Beautifully set off by a huge white Buddha light, the pure gold bowl of Amitabha Buddha slowly descended. The red lotus flowers in the bowl were bright-colored. Two photographs were hurriedly taken of this extremely rare and holy sight. Heavenly music could be heard. Imitating the Buddha, elder laywoman Lu assumed the “auspicious recumbent posture.” Amid the Buddha light, she passed on to the Western Paradise of Ultimate Bliss.
The next day, her body was placed in the Buddha worshipping hall of Bao Guang Temple in Xindu, which is one of the four great Chan (Zen) temples in China. Right after her body was placed there, an image of the Great Dharma King suddenly emitted bright light. A colorful Buddha light went round and round the Great Dharma King’s image. A fragrant scent wafted through the air.

Photo showed lotus light on the top of laywoman Lu’s house


News of such phenomena began to spread. More and more people came to chant mantras and sutras for the benefit of laywoman Lu, respectfully see her off to the next realm, and observe the ceremony. Day and night, the chanting of Amitabha Buddha’s name did not stop. On the evening of September 10th, eminent Tibetan Rinpoches and Lamas who were all disciples of the Great Dharma King arrived at the temple after having traveled a great distance. They came to perform Buddhist rites. On the evening of September 11th, the machine used to chant the name of Amitabha Buddha suddenly emitted the shocking sound of the Great Dharma King chanting the name of Amitabha Buddha. The Great Dharma King was in the United States. The monastics and laypersons in attendance were all extremely moved.


At around noon on September 12th, a holy sight appeared for the first time in history! A painting of Amitabha Buddha hangs in the Buddha worshipping hall of the temple. In front of Amitabha Buddha’s chest, a heavenly window to the Western Paradise of Ultimate Bliss suddenly opened. This heavenly window directly displayed the sights of the Western Paradise of Ultimate Bliss! People were seething with excitement. They were so pleasantly surprised they could hardly control themselves. Through that heavenly window to a Buddha land that appeared in front of the painting of Amitabha Buddha, all of those who had the requisite karmic affinity saw Amitabha Buddha. They even saw the protuberance on top of Amitabha Buddha’s head. They saw Kuan YinBodhisattva wearing white clothes and holding willow tree branches. They alssaw Mahasthamaprapta Bodhisattva. In that heavenly window, elder laywoman Lu was reciting the name of Amitabha Buddha. Her lips were constantly moving, her
eyes blinked, and her head swayed. She looked the same as when she recited Amitabha Buddha’s name when she was alive.


The image of Great Dharma King Yangwo Yisinubu appeared in that heavenly window. He was wearing a red Dharma robe and a Dharma crown. When he appeared, people excitedly shouted words such as, “Master, I see you!” “Great Dharma King Master, by following you we do not fear even death!” “Great
Dharma King, my whole family wants to take refuge in you! We want to learn the true Buddha Dharma from you!” People were awestruck by these holy scenes. They could not control their emotions. The sounds of people marveling, shouting, and kowtowing could be heard.

During the cremation of laywoman Lu, holy sights continually appeared. Lotus flowers emerged. Images of the Dharma King, the Three Holy Ones of the Western Paradise (Amitabha Buddha, Kuan Yin Bodhisattva, and Mahasthamaprapta Bodhisattva), and Maitreya Bodhisattva all appeared. Vajra
Dharma protecting deities and dragon-spirit Dharma protecting deities stood in a circle on both sides of her. Fire phoenix flew to and fro inside the cremation furnace. Beautiful scenes of pagodas and towers from the Western Paradise of Ultimate Bliss repeatedly appeared. People before the cremation furnace were filled with Dharma joy and began prostrating. They were so moved they began to
cry. The sound of joyous laughter filled the temple.After the cremation was completed, people collected 49 sarira firm relics from the bone ashes of laywoman Quan-Fang Lu.

49 solid relics from the ashes of the remains of Layman Lu Quanfang after his cremation

1.Here and below the words Great Dharma King Yangwo Yisinubu, Great Dharma King, or Dharma King Master refers to H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu Holiest Tathagata.

Link:https://peacelilysite.com/2024/02/09/the-celestial-window-of-the-western-pure-land-opens-revealing-the-blissful-sacred-realm-for-all-to-behold/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII  #MasterWanKoYee #Buddha#AmitabhaBuddha#KuanYinBodhisattva #MahasthamapraptaBodhisattva# Relics#ThreeHolyBeings

A Beautiful Love Story Carved in the Dunhuang Grotto China

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Prince Sunwoo ventured into the sea in search of treasures

In the ancient Dunhuang Grottoes of China, a mesmerizing love story unfolds, delicately captured in murals that have withstood the test of time. Let us immerse ourselves in this enchanting tale of kindness, courage, and wisdom.

Once upon a time, in the Kingdom of Polo, a joyous occasion marked the birth of a prince named Sunwoo. Born to the noble king and queen after twelve years of fervent prayers, the young prince brought immense happiness to the royal family.

As Sunwoo grew, so did his wisdom and kindness. His presence was a beacon of light, radiating love and compassion. However, alongside him was a stepbrother, an evil friend, whose heart harbored jealousy and resentment towards the virtuous prince.

The tale takes an unexpected turn when Sunwoo, driven by a desire to alleviate the suffering of his people, embarks on a perilous journey to seek treasures from the sea. His selflessness touches the hearts of many, but it also ignites the envy of his malevolent stepbrother.

Prince Sunwoo accompanied by 500 volunteers to search for treasur

Guided by an elderly instructor and accompanied by 500 volunteers, Sunwoo reaches Haizhou Jumbo Island. As he ventures further, facing challenges and loss, he encounters the benevolent Dragon King, who grants him the priceless Ruyi pearl.

Prince Sunwoo and his team sailed across the ocean

Meanwhile, back in the Kingdom of Polo, Sunwoo’s absence is keenly felt. His parents, yearning for his return, send a white goose as a messenger. The devoted goose delivers a letter revealing the Prince’s dire circumstances.

As Sunwoo’s journey unfolds, his evil stepbrother, fearing Sunwoo’s increased popularity upon return, decides to sabotage him. The malicious act blinds Sunwoo, leaving him vulnerable and alone.

In his darkest hour, a compassionate cowherd boy comes to Sunwoo’s aid. Unaware of his royal identity, the boy rescues Sunwoo and becomes his loyal companion, leading him back to the kingdom.

The love story takes an unexpected twist when the blind Sunwoo, reduced to a beggar, meets a kind princess during his wanderings. The princess was very touched by Sunwoo’s music. Her genuine affection and determination to marry him, despite societal norms, lead to a grand wedding.

In a poignant moment, the princess, deeply in love, makes a solemn vow. She promises to restore Sunwoo’s sight if her love is true and vows to take away her own eyes if she ever betrays him. Miraculously, her unwavering love restores one of Sunwoo’s eyes.

The narrative weaves through twists and turns, revealing the complex interplay of good and evil, karma, and ultimate redemption. Sunwoo’s evil stepbrother, realizing the consequences of his actions, repents and reveals the hidden Ruyi pearl.

In a grand reunion, Sunwoo’s parents regain their sight, and the entire kingdom is bathed in prosperity. The murals in Dunhuang and Kaihua Temple immortalize this timeless love story, showcasing not only the artistic brilliance of ancient China but also the enduring power of kindness and virtue.

As we reflect on this captivating tale, may it inspire us to embrace compassion, navigate life’s challenges with wisdom, and believe in the transformative power of love and redemption. The Dunhuang Grottoes stand as a testament to the rich tapestry of human stories etched in history, inviting us to cherish the enduring lessons embedded in their ancient walls.

Link:https://peacelilysite.com/2024/02/08/a-beautiful-love-story-carved-in-the-dunhuang-grotto-china/

#DunhuangGrottes #Murals #AcientArts

Source: photos from http://m.news.cctv.com/2020/08/09/ARTIoQSmgcAEjtx5j0cLVoos200809.shtml, https://www.sohu.com/a/334453850_120259260#google_vignette

The Relaxation of Thoughts

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The Relaxation of Thoughts

Translated from the Pali by Thanissaro Bhikkhu

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

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

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

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

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

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

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

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

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

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

The Relaxation of Thoughts

Link：https://peacelilysite.com/2024/01/14/the-relaxation-of-thoughts/

#Budhism #BuddhistTeaching #Relaxation#Meditation #Monk #MentalConcentration

The Debate of King Milinda – Nagasena Bhikkhu Sutra

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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!”

Image from :https://hk.aboluowang.com/2020/0519/1453067.html

Second Question:

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!”

The Debate of King Milinda – Nagasena Bhikkhu Sutra

Link:https://peacelilysite.com/2024/01/11/the-debate-of-king-milinda-nagasena-bhikkhu-sutra/

Source: https://hk.aboluowang.com/2020/0519/1453067.html

THE WISDOM OF QUEEN TENDERHEARTED[LUST]

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66, 251 THE WISDOM OF QUEEN TENDERHEARTED[LUST]

Once upon a time, the Enlightenment Being was born into a rich high-class family in Kasi, in northern India. He grew to young manhood and completed his education. Then he gave up ordinary desires and left the everyday world. He became a holy man and went to live by himself in the Himalayan forests. He meditated for a long time, developed high mental powers, and was filled with inner happiness.

Having run out of salt, one day he came down to the city of Benares. He spent the night in the royal garden. In the morning he washed himself, tied his tangled hair knot on top of his head, and dressed in a black antelope skin. He folded up the robe made of red bark, which he usually wore. Then he went to the city to collect almsfood.

When he arrived at the palace gate, King Brahmadatta was walking back and forth on his terrace. When he saw the humble looking holy man, he thought. There is such a thing as perfect calm, this man must have found it!” He had his servants bring him into the palace.

The holy man was seated on a luxurious couch and was fed the very best foods. He thanked the king. The king said, “You are welcome to live in my royal garden permanently. I will provide the ‘Four Necessities’ — food, clothing, shelter and medicine. In so doing I may gain merit leading to rebirth in a heaven world.”

The holy man accepted this kind offer. He spent the next sixteen years living in the royal garden of Benares. During that time he taught all in the king’s family, and received the Four Necessities from the king.

One day King Brahmadatta decided he must go to a frontier area and put down a revolt. Before leaving he ordered his queen to care for the needs of the holy man. Her name was Queen Tenderhearted.

She prepared food every day for the holy man. Then one day he was late in arriving for his meal. While waiting, Queen Tenderhearted refreshed herself in a perfumed bath, dressed in fine clothes and jewellery, and lay down on the couch.

Meanwhile the Enlightenment Being had been meditating in a particularly joyful mental state. When he realised what time it was, he used the power of his mental purity to fly through the air to the palace.

When Queen Tenderhearted heard the rustling sound made by his bark robe, she rose up suddenly from her couch. In so doing, her blouse accidentally slipped down for a moment — and the holy man glimpsed her from the window as he entered. He was surprised by the unusual sight of the queen’s great beauty.

Desire, which had been subdued but not erased, rose within him. It was just like a cobra rises, spreading his hood, from the basket in which it is kept. His desire lost its purity. He was wounded, like a crow with a broken wing.

The holy man could not eat his food. He took it back to his temple dwelling in the royal garden, and put it under his bed. His mind was enslaved by the sight of the beauty of Queen Tenderhearted. His heart was burning with desire. He remained on his bed, without eating or drinking, for the next seven days.

Finally the king arrived home again. He circled the city and then went directly to see the holy man in the garden temple. Seeing him lying in bed, he thought he was sick. He cleaned out the temple and sat down next to him. He began massaging his feet, and asked, “Reverend sir, what happened to you? Are you sick?”

The holy man replied, “Oh great king, my sickness is that I am caught in the chains of desire.” “What is it you desire?” asked the king. “Queen Tenderhearted, my lord.” “Your reverence,” said the king, “I will give Tenderhearted to you. Come with me.”

When they arrived at the palace, King Brahmadatta had his queen dressed in her finest clothing and jewellery. Then he secretly told her to help the unfortunate holy man regain his purity. She replied. “I know what to do, my lord, I will save him.” Then the king gave her away and she left the palace with the holy man.

After they passed through the main gate she said, “We must have a house to live in. Go back and ask the king for one.” He returned and asked the king for a house. The king gave them a tiny run-down hut that people used as an outhouse.

The holy man took the queen to their new home, but she refused to go inside. He asked her why. She said, “Because it’s filthy! Go back to the king and get a shovel and basket.” He obeyed and when he returned she ordered him to do all the cleaning. He even had to plaster the walls and floor with fresh cow dung!

Then she commanded him to go to the palace and get her a bed. Then a chair. Then a lamp, bed linen, a cooking pot, a water pot. She ordered him to get all these things one at a time, and he obeyed dutifully. She sent him to get water for her bath and many other things. He set out the water for her bath and then made up the bed. Finally they sat down next to each other on the bed. Suddenly she grabbed him by the whiskers, shook him back and forth, pulled him towards her and said, “Don’t you remember that you are a holy man and a priest?”

Only then was he shocked out of his mad infatuation and made to realise who he was. Having regained his self-awareness, he thought, “Oh what a pitiful state I have fallen into. I have been blinded by my desire into becoming a slave. Beginning with only the sight of a woman, this mad craving could lead me into a hell world. My body was burning, as if I’d been shot in the heart with an arrow of desire. But there was no bleeding wound! Not seeing her body as it really was, my own foolishness caused all my suffering!”

Then he spoke out loudly, “On this very day I will return the wise Queen Tenderhearted to the noble King Brahmadatta. Then I will fly back to my forest home!”

After taking her back, he said to the king, “I don’t want your queen anymore. Before I had her, she was my one desire. After I got her, one desire led to another endlessly, leading only to hell.”

The wise Queen Tenderhearted, by using her intelligence and knowledge of life, had given a great gift to the holy man. Rather than taking advantage of his weakness, she had restored his purity.

In perfect calm the Enlightenment Being rose into the air, preached to the king, and then magically flew to the Himalayan forests. He never again returned to the ordinary world. After meditating for years in peace and joy, he died and was reborn in a high heaven world.

The moral is: Desire enslaves, wisdom liberates.

INTERPRETER’S INTRODUCTION – BUDDHIST TALES FOR YOUNG AND OLD, VOLUME 1, STORIES 1-50

Link: https://hhdorjechangbuddhaiiiinfo.com/2023/11/28/66-251-the-wisdom-of-queen-tenderheartedlust/

#Buddhisttalesforyoungandold #Buddhiststories #storiesforkids #moralstories #Buddha #Jatakastories #PansiyaPanasJataka

The transformative story of Angulimala

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A Tale of Compassion and Transformation

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.

The transformative story of Angulimala

Link:https://peacelilysite.com/2023/11/15/the-transformative-story-of-angulimala/

#AngulimalaSutta #ShakymuniBuddha #Transformation #Compassion #Wisdom #Monk

Source: https://blogs.icrc.org/religion-humanitarianprinciples/a-humanitarian-re-reading-of-the-angulimala-sutta/#:~:text=Moved%20by%20the%20Buddha’s%20words,saffron%20robes%20and%20shaven%20heads.