Tag: Shakyamuni Buddha

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

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/

#ShakyamuniBuddha #Buddha #Buddhism

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

Dazu Rock Carvings – The Last Monumental Works in the History of World Grotto Art

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Detail of reclining Buddha, Parinirvana of Shakyamuni attended by bodhisattvas, Mt. Baoding, Southern Song Dynasty, Dazu, China, 102′ long (photo: Mulligan Stu, CC BY 2.0)

With a history spanning over 1,300 years, the Dazu Rock Carvings represents the pinnacle of grotto art worldwide from the ninth to the thirteenth century. The exquisite and varied cliff-side sculptures at Dazu caves provide outstanding proof of the harmonious fusion of Buddhism, Taoism, and Confucianism in civil. In 1999, the Dazu Rock Carvings was inscribed on the World Heritage List by UNESCO.

Enjoying a comparable reputation with the top four grottoes in China (Mogao Grottoes, Yungang Grottoes, Longmen Grottoes, and Maijishan Grottoes) and being rated as one of the eight grottoes in the world, the Dazu Rock Carvings (“大足石刻” in Chinese), also known as Dazu Caves or Dazu Grottoes, located 167km from the city center of Chongqing. It is the one and only UNESCO World Cultural Heritage Site in Chongqing municipality. The Dazu Rock Carvings consists of 75 cave temple sites, including more than 50,000 statues, being protected for their historical, artistic, and scientific values at different levels, representing the pinnacle of Chinese cave temple art between the 9th and 13th centuries. Among them, rock carvings of Baodingshan (宝顶山), Beishan (北山), Nanshan (南山), Shimenshan (石门山), and Shizhuanshan (石篆山) are exquisitely sculpted with the most distinctive style.

The Dazu Rock Carvings started in the early Tang Dynasty, went through the late Tang Dynasty and the Five Dynasties, and then experienced its golden time in the Northern and Southern Song Dynasty. At the time when cave art in northern China fell into decay, the Dazu Rock Carvings undoubtedly created another peak in the history of Chinese cave art, extending the history of Chinese cave art for more than 400 years. Since then, there have been no such large-scale rock carving events in China or even in the world. Therefore, the Dazu Rock Carvings are also known as the last monument and swan song in the history of the world’s grotto art.

UNESCO Stele of the Dazu Rock Carvings

Differing from famous royal grottoes in the north, the religious cliff inscriptions in Dazu show distinctive features of nationalization, secularization, and everyday life, reflecting the remarkable development and changes in folk religious beliefs. Thus, the Dazu caves have the irreplaceable historical, artistic, scientific, and connoisseurship values of grottoes of the previous generations. Another highlight that has to be mentioned is that the statues there provide outstanding evidence of the harmonious synthesis of Tantric Buddhism, Taoism, and Confucianism. Visitors can see separate stone carvings as well as the unity caves reflecting the three religions’ confluence and ruling together. Moreover, thanks to the southern hinterland location of the Dazu Rock Carvings, this cultural heritage stays far away from man-made sabotage, retaining the integrity of the statues, the original characteristics and values of the period when the carvings were created.

Rock carvings in Dazu are mainly located across five mountains, each containing distinct sets of grottoes, among which the cliff-side sculptures on Baodingshan and Beishan are best known and considered to be the model of the late Chinese grottoes statue art. The pictures of the Dazu rock carvings that we commonly find online were mostly taken at the Baodingshan Scenic Area, which is also the must-visit site for a Dazu Rock Carvings tour.

Baodingshan Rock Carvings (Baodingshan Scenic Area)

Fifteen kilometers northeast from Dazu center, Baodingshan Rock Carvings was constructed by the famous monk Zhao Zhifeng in the Song Dynasty for more than 70 years. As one of the most famous Tantric Buddhist shrines in China, there is an old saying that goes like “Go North, climb the Emei Mountain; Go South, reach the Baoding Mountain.” The centerpiece of the Baodingshan rock carvings is the U-shaped Grant Buddha Bay, also known as Dafowan (“大佛湾” in Chinese). Nearly ten thousand statues are carved along the east, north, and south cliffs, which are approximately 500 meters in length and 8-25 meters high. Like a picture scroll with endless photographs, the content of Baodingshan rock carvings is mainly Buddhist scripture stories, each niche related to the other but not identical.

Dazu Rock Carvings – Buddhist Wheel of Life

Avalokitesvara with Thousand Hands

The Buddha statues at Baodingshan are novel in conception, skillful in carving, and rich in secular characters. Religious treasures come one after another, including the representative work – Niche of Sakyamuni Entering Nirvana, one of the wonders of Buddhist art in the world – Avalokitesvara with Thousand Hands, striking image of Buddhist Wheel of Life, scientific designs of Three Saints of Huayan School of Buddhism and Cave of Full Enlightment showed craftsmans’ ingenuity.

In addition, niche content and their expression approach are striving to visualize reality. For instance, Niche of Parental Love Sutra contains ten groups of carvings, including scenes like begging for a son, carrying a child, and going into labor, etc., depicting parental love in bringing up children with plots linking to each other as a picture-book. These carvings are vivid and impressive. They were the outcome after Buddhism had been localized in China.

The ox herding story

Located at the eastern end of the Great Buddha Bend, the ox herding tableau, shows a herdsman taming a disobedient ox—a traditional metaphor for the path to self-enlightenment and a popular theme among Ch’an Buddhist monks and painters in the Song Dynasty. The tableau is made up of eleven vignettes arranged horizontally along a 27-meter cliff wall.

Ox herding story (scene 1–2), Niche 30, Dafowan, Mt. Baoding, Dazu. Southern Song Dynasty (photos: G41rn8, CC BY-SA 4.0)

The first three vignettes each depict a lively interaction between a herdsman and an ox in a landscape setting. The herdsman represents the Buddhist practitioner while the ox refers to the practitioner’s potential to become a Buddha. As the ox turns its body away, the stocky herdsman uses force, grass, and a stick to tame the ox. The verses accompanying the scenes further recount these struggles. 

Herdsmen embracing in the ox herding story (scene 5), Niche 30, Dafowan, Mt. Baoding, Dazu. Southern Song Dynasty (photos: G41rn8, CC BY-SA 4.0)

In the fourth and fifth vignettes, the ox is finally brought under control. The herdsman, featuring a wide, joyful smile, wraps his arms around his fellow herdsman while holding on to the ox with the rope in his hands.

In addition to the uncanny quality of grottoes’ masterpieces at Grant Buddha Bay (Dafowan), there are also many highlights you can’t miss while visiting Baodingshan Scenic Area:

  • Watch a 4K film with English subtitles to learn about the history and development of Dazu rock carvings, and enjoy an 8D view of spectacular grottos at the dome theater
  • Take a leisure stroll at Dazu Rock Carvings Museum (大足石刻博物馆) to gain insights into the whole thread of world cave temple art and the basic characteristics of Dazu Rock Carvings
  • Visit Shengshou Temple (圣寿寺) to admire the exquisite temple architecture, which was rebuilt at the Ming and Qing Dynasties.
Shengshou Temple & Dazu Rock Carvings Museum

Beishan Rock Carvings

1.5km north to Longgang Town of Dazu, with an altitude of 545.5m, Beishan is also called Longgang Mountain in the past. Beishan Rock Carvings is the initial of Dazu Rock Carvings. They were first created by Wei Junjing, prefect of Changzhou, in 892 A.D. of the late Tang Dynasty. Until 1162 A.D. of the Southern Song Dynasty, the existing scale of Beishan Rock Carvings was formed, and it centered around Fowan. The rock carvings are numbered and divided into two sections: No.1 ~ No.100 are in the south section, while No.101 ~ No. 290 are in the north section. There are over 5,000 statues on a 500m long cliff, with a height of 7 to 10 meters. The grottoes are very dense, just like a hive, and all of them are delicate and carved with high sculpture skills.

Avalokitesvara with a Rosary

The crowning jewels of Beishan rock carvings are the statues of Avalokitesvara. They are ornamental and artistic, with diverse looks and postures. The most emblematic ones are the Avalokitesvara with a Rosary, Avalokitesvara Watching the Moon Reflection in the Water, and Thousand-armed and Thousand-eyed Avalokitesvara, etc.

Beishan rock carvings can be visited both during the day and at night. An additional visual experience is provided by the scenic spot’s usage of colored light to illuminate the stone statues. Besides, if you have enough time and stamina, don’t forget to follow the downhill trail to visit the Duobao Pagoda (多宝塔) to see the giant cliff statues of Beishan, the Two Buddhas of the North Pagoda.

Dazu Rock Carvings – The Last Monumental Works in the History of World Grotto Art

Link:https://peacelilysite.com/2024/01/04/dazu-rock-carvings-the-last-monumental-works-in-the-history-of-world-grotto-art/

#AvalokitesvarawithThousandHands #Shakymunibuddha #DazuRockCarvings #History #WorldGrottoArt #Buddhism #BuddhistArt #BuddhaStatue#Cave#TravelChina #ChineseCulture

Source：https://www.chinadiscovery.com/chongqing/dazu-rock-carvings.html, https://smarthistory.org/mt-baoding-dazu-rock-carvings/

Throughout Countless Eons, Encountering the Profound and Supreme Buddha Dharma is a rare Opportunity

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Throughout Countless Eons, Encountering the Profound and Supreme Buddha Dharma is a rare Opportunity

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!

Throughout Countless Eons, Encountering the Profound and Supreme Buddha Dharma is a rare Opportunity

Link:https://peacelilysite.com/2023/12/08/throughout-countless-eons-encountering-the-profound-and-supreme-buddha-dharma-is-a-rare-opportunity/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII#DharmaDiscourse

Buddha Speaks of Amitabha

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Solemn Amitabha Statue in Hua Zang Si Temple at San Francisco

Buddha Speaks of Amitabha

Once upon a time, it is said that the Buddha resided in Shravasti, within the Jeta Grove, situated in the garden of the Benefactor of Orphans and the Solitary. Accompanying him were a congregation of twelve hundred fifty great Bhiksus, all esteemed arhats whom the assembly recognized, including Elders Sariputra, Mahamaudgalyayana, Mahakasyapa, Hahakatyayana, Mahakaushtila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindolabharadvaja, Kalodayin, Mahakaphina, Vaddujla, Aniruddha, and others. Additionally, numerous Bodhisattvas and celestial beings, including Ajita Bodhisattva, Gandhastin Bodhisattva, Nityodyukta Bodhisattva, and the chief of gods, Shakra, were present, along with countless beings from various heavens.

During that time, the Buddha addressed Elder Sariputra, saying, “Travel westward across hundreds of thousands of millions of Buddhalands, and you will reach a realm known as Ultimate Bliss. In this land, a Buddha named Amitabha currently imparts the teachings.”

“Sariputra, why is it called Ultimate Bliss? Because every being in this country is free from suffering and enjoys unbounded bliss, hence the name Ultimate Bliss.”

Furthermore, Sariputra, the land of Ultimate Bliss is enclosed by seven tiers of railing, crafted from the four treasures, thus earning its name. Pools of the seven jewels, filled with the eight waters of merit and virtue, grace this land. The pools boast pure bottoms covered in golden sand, with stairs of gold, silver, lapis lazuli, and crystal on each side. Raised pavilions, adorned with precious materials like gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls, and carnelian, grace the surroundings. Within these pools, lotuses with hues resembling carriage wheels bloom, emitting subtle, wonderfully fragrant, and pure scents.

“The realization of the land of Ultimate Bliss is thus adorned with merit,” Sariputra, the Buddha continued.

Moreover, in this Buddhaland, harmonious heavenly music perpetually resonates, and the ground is composed of yellow gold. During the six periods of day and night, a rain of mandarava flowers descends, and each morning, the inhabitants of this land offer myriad wonderful flowers to countless Buddhas in all directions. After their meals, they leisurely stroll through their homeland.

Sariputra, the land of Ultimate Bliss is abundantly adorned in this way.

Furthermore, rare and exquisite varicolored birds, including white cranes, peacocks, parrots, egrets, kalavinkas, and two-headed birds, inhabit this land. In the six periods of the day and night, these flocks produce melodious and elegant sounds, proclaiming profound teachings such as the five roots, the five powers, the seven Bodhi shares, and the eight sagely way shares. When the inhabitants hear these sounds, they become mindful of the Buddha, the Dharma, and the Sangha.“Sariputra, do not assume these birds are karmic retribution. In this Buddhaland, there are no three evil ways of rebirth; in fact, not even the names of these ways exist. Amitabha Buddha, desiring to widely spread the Dharma sound, created this multitude of birds through transformation.”

The Buddha continued to describe the enchanting features of the land of Ultimate Bliss, its jeweled trees producing subtle and wonderful sounds when the soft wind blows. As these descriptions unfolded, Sariputra listened attentively, absorbing the profound beauty of this Buddhaland.

After detailing the splendors of the land, the Buddha turned to Sariputra and asked, “Why do you think this Buddha is called Amitabha?”

“The brilliance of Amitabha Buddha’s light is immeasurable, illuminating the lands of the ten directions without hindrance. He is called Amitabha for this reason. Furthermore, the lifespan of Amitabha Buddha and his people extends for countless kalpas, making him worthy of the name ‘Amitabha.’ Ten kalpas have passed since Amitabha attained Buddhahood.”

As the Buddha spoke, Sariputra gained deeper insights into the infinite virtues of Amitabha Buddha and the extraordinary qualities of the land of Ultimate Bliss.

The text continues to explore the presence and teachings of other Buddhas in different directions, emphasizing their encouragement for all living beings to believe, praise, and hold in reverence the inconceivable merit and virtue of the sutra.

Finally, the Buddha urged Sariputra and all present to have faith and make the vow to be born in Amitabha’s country, emphasizing the profound benefits and the irreversible attainment of anuttara-samyak-sambodhi for those who make this vow.

Upon concluding his teachings, the Buddha witnessed Sariputra, the bhiksus, gods, humans, and other celestial beings joyously receiving his words. The assembly, filled with reverence, bowed and withdrew, having absorbed the wisdom imparted by the Buddha.

Buddha Speaks of Amitabha

Link: https://peacelilysite.com/2023/12/06/buddha-speaks-of-amitabha/

#Amitabha

Source: wisdomtea.org/2023/11/30/buddha-speaks-of-amitabha/

Religions should be Tolerant, Compassionate, and Loving

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When Shakyamuni Buddha first propagated the true teachings of Buddhism, there were already numerous religions in India and its neighboring countries. Shakyamuni Buddha, with his unparalleled wisdom, tolerance, and compassion, inspired many followers of other religions to convert to Buddhism. Venerable Upali was one such devotee who, deeply moved by the Buddha’s wisdom, became an exemplary disciple of Shakyamuni Buddha.

Upāli, residing in North Magadha, was a wealthy and talented young man and a major supporter of the Jains under the leadership of Mahāvīra. The Jain ascetics lived a very austere life, even going without clothes, a lifestyle admired by many.

In the spring of that year, the Buddha visited Upāli’s mango grove in Nālandā, where he was received by the ascetic Upavāṇa, a faithful follower of Mahāvīra. In the conversation with Upavāṇa, the Buddha learned that Jain followers never mentioned mental defilements, focusing only on actions constituting offenses.

In a dialogue with the Buddha, Upavāṇa revealed that Jain practitioners discussed three types of offenses: bodily, verbal, and mental. When asked which was considered the gravest, Upavāṇa asserted that bodily offenses held the highest severity.

The Buddha countered this view, asserting that, according to the path of awakening, unwholesome thoughts are the most severe since they are more fundamental than actions. This principle, though stated by the Buddha, had to be reiterated thrice before Upavāṇa accepted it.

Following this, Upavāṇa left and conveyed the Buddha’s words to Mahāvīra, who found the Buddha’s perspective erroneous, emphasizing the seriousness of bodily actions.

During this discussion, several disciples, including Upāli, were present. Upāli, having brought a friend from Vājī, expressed his desire to visit the Buddha, intending to challenge the Buddha’s stance.

Although Upavāṇa endorsed Upāli’s initiative, Mahāvīra was hesitant, fearing Upāli might be swayed. Nevertheless, Upāli was determined to meet the Buddha.

Upon meeting the Buddha, Upāli was captivated by his articulate discourse. The Buddha used seven analogies to elucidate why unwholesome thoughts are fundamentally more significant than unwholesome actions.

Aware of the Jains’ strict observance of the non-killing precept, the Buddha asked Upāli if accidentally killing insects constituted an offense. Upāli, echoing Mahāvīra’s teaching, responded that unintentional killing is not an offense.

The Buddha then questioned Upāli’s certainty in the Jain stance. Upāli confidently replied, referring to Mahāvīra’s teachings. The Buddha, smiling, acknowledged that his initial analogy should have sufficed.

Impressed by the Buddha’s wisdom, Upāli expressed his admiration and sought to become a disciple. The Buddha, advising him to contemplate thoroughly, accepted Upāli only after his sincere conviction.

Upon Upāli’s decision to join the Buddha’s order, the Buddha emphasized that while Upāli had shifted allegiance, he should continue supporting the Jains.

As more people in Magadha and Kosala embraced the path of enlightenment, monks visiting Śrāvastī reported this joyful news to the Buddha. In response, the Buddha reminded them that the crucial factor was the diligent practice of the monks, not merely the growth or decline in the number of followers. He encouraged an equanimous outlook towards success and failure, happiness and unhappiness.

The teachings of Shakyamuni Buddha echo through time, emphasizing the compatibility and mutual respect of religions. The contemporary Buddha, H.H.  Dorje Chang Buddha III , extends this ethos by praising figures like Jesus Christ as great holy beings. In Dharma discourses, His Holiness calls for global cooperation, transcending religious, cultural, and national boundaries. He underscores the importance of treating each other as dear relatives, a collective effort necessary for the peace and auspiciousness of the world.

Religions should be Tolerant, Compassionate, and Loving

Link: https://peacelilysite.com/2023/11/24/religions-should-be-tolerant-compassionate-and-loving/

#DorjeChangBuddhaIII #HHDorjeChangBuddhaIII #ShakyamuniBuddha #VenerableUpali

On Right View

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On Right View

Translated from the Pali by Thanissaro Bhikkhu

Residing in Savatthi, Ven. Kaccayana Gotta approached the Blessed One and, upon arrival, respectfully bowed and took a seat to the side. While seated, he inquired of the Blessed One, “Lord, it is often spoken of as ‘Right view, right view.’ To what extent does right view prevail?”

The Blessed One replied, “In general, Kaccayana, the world is understood through the dichotomy of existence and non-existence. However, when one comprehends the world’s origin with accurate discernment, the concept of ‘non-existence’ in relation to the world does not arise. Similarly, when one perceives the cessation of the world as it truly is, the notion of ‘existence’ in reference to the world does not manifest.

“By and large, this world is ensnared in attachments, clingings, and biases. Yet, an individual such as this does not entangle themselves in these attachments, clingings, fixations of awareness, biases, or obsessions. Neither do they identify with a self. They harbor no uncertainty or doubt, recognizing stress simply as arising when it does and passing away when it must. In this, their understanding stands independent of others. It is to this extent, Kaccayana, that right view exists.

“The belief in ‘Everything exists’ represents one extreme, while the stance of ‘Everything doesn’t exist’ constitutes another extreme. The Tathagata, avoiding these two extremes, imparts the Dhamma through the middle path: Ignorance serves as a condition for fabrications. Fabrications, in turn, condition consciousness. From consciousness arises name-and-form, leading to the development of the six sense faculties. The six sense faculties then give rise to contact, which begets feeling. Feeling, as a requisite condition, sparks craving, and craving leads to clinging and sustenance. From clinging and sustenance arises becoming, culminating in birth. Birth, as a requisite condition, sets in motion the cycle of aging and death, along with sorrow, lamentation, pain, distress, and despair. Such is the origination of this entire conglomerate of stress and suffering.

“Now, with the complete fading and cessation of that very ignorance, the cessation of fabrications follows. The cessation of fabrications results in the cessation of consciousness, leading to the cessation of name-and-form, and so on. This domino effect leads to the cessation of the entire process, bringing an end to aging and death, sorrow, lamentation, pain, distress, and despair. Such is the cessation of this entire mass of stress and suffering.”

Link: https://wisdomtea.org/2023/11/09/on-right-view/

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.

Embracing the Universe: Insights from Einstein and Buddha

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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.

Photo from https://www.youtube.com/watch?v=Vwfq6DmE-54&t=96s

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）

Embracing the Universe: Insights from Einstein and Buddha

Link: https://peacelilysite.com/2023/10/26/embracing-the-universe-insights-from-einstein-and-buddha/

#Buddha #Einstein #Buddhism #Buddhist #ShakymuniBuddha #DorjeChangBuddhaIII  #HHDorjeChangBuddhaIII   #Compassion #universe #Chaplin

Source: http://www.buddhism-dict.net/ddb/pcache/4eid(b4e09-8eab).html, https://unbornmind.com/2017/02/18/the-four-wisdoms/, https://www.worldtribune.org/2019/volume-3-chapter-three-the-buddha/, https://www.upworthy.com/albert-einstein-charlie-chaplin-friendship-joke