Saturday, October 29, 2011
Wednesday, December 8, 2010
The Universally Worthy Vow of the Ten Great Actions
First, make obeisance to Buddhas.
Second, praise Tathāgatas.
Third, make expansive offerings.
Fourth, repent of karma, the cause of hindrances.
Fifth, express sympathetic joy over others’ merits.
Sixth, request Buddhas to turn the Dharma wheel.
Seventh, beseech Buddhas to abide in the world.
Eighth, always follow Buddhas to learn.
Ninth, forever support sentient beings.
Tenth, universally transfer all merits to others.
Second, praise Tathāgatas.
Third, make expansive offerings.
Fourth, repent of karma, the cause of hindrances.
Fifth, express sympathetic joy over others’ merits.
Sixth, request Buddhas to turn the Dharma wheel.
Seventh, beseech Buddhas to abide in the world.
Eighth, always follow Buddhas to learn.
Ninth, forever support sentient beings.
Tenth, universally transfer all merits to others.
The Ten Commandments of Mindfulness
1. Yearn not for a body free of disease and suffering, because without going through pain and illness, sundry desires are easily awakened.
2. Wish not for a life free of mishaps and obstacles, because without them one tends to become arrogant and egotistical.
3. Pray not for a quick shortcut regarding spiritual introspection, because without excruciating effort, one becomes small-minded.
4. Fear not the haunting disturbance of evil while accumulating spiritual strength, because without it one’s determination does not grow strong.
5. Hope not for easy success in one’s work, because without difficulties and failures, one tends to undervalue others and become overly proud.
6. Build not relationships on selfish gain, because a relationship based on profit has lost its genuine meaning.
7. Look not for a universal consensus regarding one’s personal opinion, because complete adoption to a single opinion will render narrow mindedness.
8. Expect not repayment or reward from others for one’s services, because calculation and expectations contradict true service.
9. Engage not irrationally in profitable attractions, because jumping too quickly into temptation may well blind wisdom.
10. Stir not at being a victim of injustice, because eagerness to clarify reputation belongs to an ego too attached to let go.
These are the Buddha’s teachings:
- Consider disease and suffering as medicines to the body
- Regard mishaps as a means of self-liberation
- Treat obstacles as enjoyable challenges
- Greet haunting spirits as good companions
- Consider difficulties as one of life’s enjoyments
- Thank bad friends as helping you in self-adjustment
- View dissents as friendly entertainment
- See favors as merely unimportant sandals plentiful to discard.
- Take disinterest from temptation as an honourable achievement.
- Use injustice as an expedient door into spiritual perfection.
To accept obstacles will bring wisdom, but to pray for wisdom will inevitably bring obstacles. It was within all such obstacles that The Thus Comes One became enlightened to the Ultimate Bodhi. He gladly instilled perfection to the Path of Enlightenment to all the people who wished to do harm to him, even with the great wickedness of Devadatta.
Thus, do the difficulties faced in life not bring beneficial results? Can’t people’s destruction and damage to you bring support to your achievements? Today, because Buddhist practitioners dread to throw themselves into obstacles, when real obstacles finally come their way, they are too helpless to fend for themselves. The Absolute Dharma of nobility and superiority is therefore diminishing because of this pity. How regretful!
2. Wish not for a life free of mishaps and obstacles, because without them one tends to become arrogant and egotistical.
3. Pray not for a quick shortcut regarding spiritual introspection, because without excruciating effort, one becomes small-minded.
4. Fear not the haunting disturbance of evil while accumulating spiritual strength, because without it one’s determination does not grow strong.
5. Hope not for easy success in one’s work, because without difficulties and failures, one tends to undervalue others and become overly proud.
6. Build not relationships on selfish gain, because a relationship based on profit has lost its genuine meaning.
7. Look not for a universal consensus regarding one’s personal opinion, because complete adoption to a single opinion will render narrow mindedness.
8. Expect not repayment or reward from others for one’s services, because calculation and expectations contradict true service.
9. Engage not irrationally in profitable attractions, because jumping too quickly into temptation may well blind wisdom.
10. Stir not at being a victim of injustice, because eagerness to clarify reputation belongs to an ego too attached to let go.
These are the Buddha’s teachings:
- Consider disease and suffering as medicines to the body
- Regard mishaps as a means of self-liberation
- Treat obstacles as enjoyable challenges
- Greet haunting spirits as good companions
- Consider difficulties as one of life’s enjoyments
- Thank bad friends as helping you in self-adjustment
- View dissents as friendly entertainment
- See favors as merely unimportant sandals plentiful to discard.
- Take disinterest from temptation as an honourable achievement.
- Use injustice as an expedient door into spiritual perfection.
To accept obstacles will bring wisdom, but to pray for wisdom will inevitably bring obstacles. It was within all such obstacles that The Thus Comes One became enlightened to the Ultimate Bodhi. He gladly instilled perfection to the Path of Enlightenment to all the people who wished to do harm to him, even with the great wickedness of Devadatta.
Thus, do the difficulties faced in life not bring beneficial results? Can’t people’s destruction and damage to you bring support to your achievements? Today, because Buddhist practitioners dread to throw themselves into obstacles, when real obstacles finally come their way, they are too helpless to fend for themselves. The Absolute Dharma of nobility and superiority is therefore diminishing because of this pity. How regretful!
THE FOUNDATIONS OF BUDDHISM
1. Buddha
2. Dharma
3. Sangha
THE THREE REFUGES
1. I take refuge in Buddha, and I wish all sentient beings, Will awaken to the Great Path, and make the Supreme Resolution.
2. I take refuge in Dharma, and I wish all sentient beings, Will penetrate the sutras, their wisdom as deep as the ocean.
3. I take refuge in Sangha, and I wish all sentient beings, Will be brought together in Great Harmony, without any obstructions at all.
2. I take refuge in Dharma, and I wish all sentient beings, Will penetrate the sutras, their wisdom as deep as the ocean.
3. I take refuge in Sangha, and I wish all sentient beings, Will be brought together in Great Harmony, without any obstructions at all.
THE FOUR NOBLE TRUTHS
1. Suffering exists.
2. Suffering has an identifiable cause: Desire to be and to have.
3. That cause may be terminated.
4. The means by which that cause may be terminated is the Noble Eightfold Path.
2. Suffering has an identifiable cause: Desire to be and to have.
3. That cause may be terminated.
4. The means by which that cause may be terminated is the Noble Eightfold Path.
THE THREE PILLARS
1. Sila: Morality, charity & compassion.
2. Dhyâna: Practice & Concentration.
3. Prajna: Wisdom.
2. Dhyâna: Practice & Concentration.
3. Prajna: Wisdom.
THE NOBLE EIGHT FOLD PATH
(Prajna)
1. Right understanding
2. Right thought
(Sila)
3. Right speech
4. Right action
5. Right livelihood
(Dhyâna)
6. Right effort
7. Right mindfulness
8. Right concentration
1. Right understanding
2. Right thought
(Sila)
3. Right speech
4. Right action
5. Right livelihood
(Dhyâna)
6. Right effort
7. Right mindfulness
8. Right concentration
THE ABSOLUTE TRUTH
Ultimate Reality. There is no "I" or being in to be found in any phenomena (namely the five aggregates).
THE RELATIVE TRUTH
The conventional truth. There is no self or being but we speak of truth conforming to the convention.
THE FIVE PRECEPTS
1. I will not kill
2. I will not steal
3. I will not engage in sexual misconduct
4. I will not lie
5. I will not take intoxicating beverages or drugs
2. I will not steal
3. I will not engage in sexual misconduct
4. I will not lie
5. I will not take intoxicating beverages or drugs
THE FOUR GREAT VOWS
1. I vow to deliver innumerable sentient beings.
2. I vow to cut off endless vexations.
3. I vow to master limitless approaches to Dharma.
4 I vow to attain supreme Buddhahood.
2. I vow to cut off endless vexations.
3. I vow to master limitless approaches to Dharma.
4 I vow to attain supreme Buddhahood.
THE THREE POISONS (FIRES)
1. Greed
2. Hatred
3. Ignorance
2. Hatred
3. Ignorance
THE FIVE HINDRANCES
1. Sexual desire
2. Ill will
3. Sloth and torpor (laziness)
4. Restlessness and worry
5. Doubt
2. Ill will
3. Sloth and torpor (laziness)
4. Restlessness and worry
5. Doubt
THE THREE MARKS OF EXISTENCE
1. Suffering (unsatifactoriness)
2. Impermanence
3. Not self
2. Impermanence
3. Not self
THE BRAHMA VIHARAS (FOUR SUBLIME STATES)
1. Loving - kindness
2. Compassion
3. Appreciation.
4. Equanimity
2. Compassion
3. Appreciation.
4. Equanimity
SAMANTABHADRA'S TEN GREAT VOWS
1. The first, to worship and respect all Buddhas.
2. The second, to praise the Tathagatas.
3. The third, to cultivate the giving of offerings.
4. The fourth, to repent all karmic obstructions.
5. The fifth, to rejoice in the merits of others.
6. The sixth, to request the turning of the Dharma wheel.
7. The seventh, to request that the Buddhas dwell in the world.
8. The eighth, to always follow the Buddhas in study.
9. The ninth, to always harmonize with livings beings.
10. The tenth, to transfer all merits to all others.
All Buddhas of the past, present and future in all quarters.
All Bodhisattva Mahasattvas. Maha Prajna Paramita.
2. The second, to praise the Tathagatas.
3. The third, to cultivate the giving of offerings.
4. The fourth, to repent all karmic obstructions.
5. The fifth, to rejoice in the merits of others.
6. The sixth, to request the turning of the Dharma wheel.
7. The seventh, to request that the Buddhas dwell in the world.
8. The eighth, to always follow the Buddhas in study.
9. The ninth, to always harmonize with livings beings.
10. The tenth, to transfer all merits to all others.
All Buddhas of the past, present and future in all quarters.
All Bodhisattva Mahasattvas. Maha Prajna Paramita.
TEN PARAMITAS (Perfections)
1. Generosity
2. Morality
3. Renunciation
4. Wisdom
5. Energy
6. Patience
7. Truthfulness
8. Determination
9. Loving-kindness
10. Equanimity
2. Morality
3. Renunciation
4. Wisdom
5. Energy
6. Patience
7. Truthfulness
8. Determination
9. Loving-kindness
10. Equanimity
THE FIVE AGGREGATES
1. The Aggregate of form (matter). This includes the body, which is analyzed in the terms of four elements (solidity, fluidity, heat and motion) and their derivatives, which include our five basic sense organs (eye, ear, nose, tongue, body).
2. The Aggregate of feeling or sensation. Feeling/sensation are of three kinds: pleasant, unpleasant and neutral, and arise out of contact between a sense organ and a sense object. One extra sense organ comes into play here: the mind, which apprehends mind-objects (ideas, mental images, etc.)
3.The aggregate of perception. Perception is the faculty that actually recognizes an object by picking up its distinctive features. Its data comes via the interaction of the five sense organs and the mind with appropriate objects.
4.The aggregate of mental formations. This encompasses all the willed activities of mind, plus a few others.
5. The aggregate of consciousness. When a sense organ or the mind makes contact with an appropriate object, simple awareness but not actual recognition of that object is the function of consciousness, which arises in dependence on that object.
2. The Aggregate of feeling or sensation. Feeling/sensation are of three kinds: pleasant, unpleasant and neutral, and arise out of contact between a sense organ and a sense object. One extra sense organ comes into play here: the mind, which apprehends mind-objects (ideas, mental images, etc.)
3.The aggregate of perception. Perception is the faculty that actually recognizes an object by picking up its distinctive features. Its data comes via the interaction of the five sense organs and the mind with appropriate objects.
4.The aggregate of mental formations. This encompasses all the willed activities of mind, plus a few others.
5. The aggregate of consciousness. When a sense organ or the mind makes contact with an appropriate object, simple awareness but not actual recognition of that object is the function of consciousness, which arises in dependence on that object.
DEPENDENT ORIGINATION
Dependent Origination is the doctrine of conditionality of all physical and physical phenomena.
1. Ignorance gives rise to
2. Volitional action, which in turn gives rise to
3. Conditioned consciousness, which in turn gives rise to
4. Name-and-form, which in turn gives rise to
5. The six bases, i.e., the five senses and mind, which in turn give rise to
6. Sense-impressions (Contact), which in turn give rise to
7. Feelings, which in turn give rise to
8. Desire or craving, which in turn give rise to
9. Attachment, which in turn gives rise to
10. Becoming, (the life- or rebirth process), which in turn gives rise to
11. Birth (or rebirth), which gives rise to
12. Old age, death - grief, lamentation, illness, sorrow, and despair.
2. Volitional action, which in turn gives rise to
3. Conditioned consciousness, which in turn gives rise to
4. Name-and-form, which in turn gives rise to
5. The six bases, i.e., the five senses and mind, which in turn give rise to
6. Sense-impressions (Contact), which in turn give rise to
7. Feelings, which in turn give rise to
8. Desire or craving, which in turn give rise to
9. Attachment, which in turn gives rise to
10. Becoming, (the life- or rebirth process), which in turn gives rise to
11. Birth (or rebirth), which gives rise to
12. Old age, death - grief, lamentation, illness, sorrow, and despair.
THE TRIKAYA DOCTRINE
1. Nirmanakaya: his "Transformation (or Appearance) body." This is the body in which he appears in the world for the benefit of suffering beings. It is not a real, physical body but more a phantom-like appearance assumed by
2. Dharmakaya: his "dharma body," wherein he is one with the eternal dharma that lies beyond all dualities and conceptions. There is also
3. Sambhogakaya: his "Enjoyment (or Bliss) body." This is body that appears to bodhisattvas in the celestial realm where they commune with the truth of the Mahayana.
2. Dharmakaya: his "dharma body," wherein he is one with the eternal dharma that lies beyond all dualities and conceptions. There is also
3. Sambhogakaya: his "Enjoyment (or Bliss) body." This is body that appears to bodhisattvas in the celestial realm where they commune with the truth of the Mahayana.
THE TEN FETTERS
The ten factors that bind individuals to samsaric existence
1. Belief in personality
2. Skepticism
3. Attachment to rules and rituals
4. Sensuous craving
5. Ill will
6. Craving for material existence
7. Craving for non-material existence
8. Conceit
9. Restlessness
10. Ignorance
2. Skepticism
3. Attachment to rules and rituals
4. Sensuous craving
5. Ill will
6. Craving for material existence
7. Craving for non-material existence
8. Conceit
9. Restlessness
10. Ignorance
THE TWELVE ENTRANCES
The six sense - organs, (eye, ear, nose, tongue, body and mind) and the six sense objects (sight, sound, smell, taste, touch and thought).
THE EIGHTEEN REALMS
The realms of the six sense - organs, their sense - objects and their perceptions.
THE SIX REALMS OF REBIRTH
1. Heaven
2. Diva (Asura)
3. Human
4. Animal
5. Ghost
6. Hell
2. Diva (Asura)
3. Human
4. Animal
5. Ghost
6. Hell
THE FOUR ELEMENTS
1. Earth (solid)
2. Water (liquid)
3. Fire (heat)
4. Wind (motion)
2. Water (liquid)
3. Fire (heat)
4. Wind (motion)
THE FOUR CLINGINGS
The 4 kinds of Clinging are: Sensuous Clings, Clinging to Views, Clinging to mere Rules and Ritual, Clinging to the Personality - Belief
1. "What now is the Sensuous Clinging? Whatever with regard to sensuous objects there exists of sensuous lust, sensuous desire, sensuous attachment, sensuous passion, sensuous deludedness, sensuous fetters: this is called sensuous clinging.
2. "What is the Clinging to Views" 'Alms and offerings are useless... there is no fruit and result for good and bad deeds...': all such view and wrong conceptions are called the clinging views.
3. "What is the Clinging to mere Rules and Ritual? The holding firmly to the view that through mere rules and ritual one may reach purification: this is called the clinging to mere rules and ritual.
4. "What is the Clinging to the Personality - Belief? The 20 kinds of Ego-views with regard to the group of existence these are called the clinging to the Personality - belief."
2. "What is the Clinging to Views" 'Alms and offerings are useless... there is no fruit and result for good and bad deeds...': all such view and wrong conceptions are called the clinging views.
3. "What is the Clinging to mere Rules and Ritual? The holding firmly to the view that through mere rules and ritual one may reach purification: this is called the clinging to mere rules and ritual.
4. "What is the Clinging to the Personality - Belief? The 20 kinds of Ego-views with regard to the group of existence these are called the clinging to the Personality - belief."
WARNING TO THE ASSEMBLY
(to be contemplated towards the day's end)
This day has passed.
Our lives, too, are closing.
Like fish with little water,
Joy will not last.
Let us work with pure effort.
Work as we would were our heads aflame.
Be mindful of impermanence.
Be careful of idleness.
Our lives, too, are closing.
Like fish with little water,
Joy will not last.
Let us work with pure effort.
Work as we would were our heads aflame.
Be mindful of impermanence.
Be careful of idleness.
These Four Noble Truths are the very Core of Buddhism.
1: This is Suffering!
Suffering is of three kinds:
a: Obvious suffering, which is any painful bodily feeling & any miserable mental feeling.
b: Suffering due to change includes also pleasant feeling as this indeed becomes quite
disappointing, when it, as it always do, changes, fades, goes away and finally vanishes.
c: Suffering due to construction is all that is conditioned and which thus later falls apart.
This also includes any object which induces a neutral neither-painful-nor-pleasant feeling.
This first Noble Truth of Suffering have to be fully understood in all aspects...
2: This Craving is the Cause of Suffering!
a: Craving for sensing various things. (Nice form, sound, smell, taste, touch, & mental state.)
b: Craving for becoming of various states. (ex: May I become rich, forever young, famous!)
c: Craving for non-becoming of various states. (ex: May I not die, not become sick & old!)
This Second Noble Truth on the Cause of Suffering have to be overcome & eliminated...
3: Absence of Craving is the End of Suffering!
a: Not craving any sensing as these fleeting stimuli are seen as gross & vanishing anyway ...
b: Not craving for any form of becoming as all states - even divine - change & decay anyway...
c: Not craving any non-becoming, but accepting what have to come (ex: ageing, sickness, death)....
This Third Noble Truth on the End of Suffering have to be made real & ever present...
4: The Noble 8-Fold Way is the Method to End Suffering!
Which Noble 8-fold Way has to be developed in order to end all suffering?Right View (sammā-ditthi)
Right Motivation (sammā-sankappa)
Right Speech (sammā-vācā)
Right Action (sammā-kammanta)
Right Livelihood (sammā-ājīva)
Right Effort (sammā-vāyāma)
Right Awareness (sammā-sati)
Right Concentration (sammā-samādhi)
This Fourth Noble Truth on the Way to End Suffering has to be initiated and fully completed.
What is this Crucial Right View?
Right View of Ownership of Kamma:
All beings are owners of their kamma, inherit their kamma,
are born of their kamma, are created by their kamma, are
linked to their kamma and any intentional action (=kamma)
they do, whether good or bad, the effects of that will be
theirs only, following them like a shadow, that never leaves...
This is Right View!
All beings are owners of their kamma, inherit their kamma,
are born of their kamma, are created by their kamma, are
linked to their kamma and any intentional action (=kamma)
they do, whether good or bad, the effects of that will be
theirs only, following them like a shadow, that never leaves...
This is Right View!
Right View of the Ten Phenomena:
Giving alms has good effects, any self-sacrifice results in pleasure,
small gifts are also beneficial. There is resulting fruition thus of any
good and any bad behaviour. There is moral efficacy of any relation
to mother and father. There is this world and there are other worlds.
There are beings who are spontaneously and instantaneously born.
There exist good and pure recluses and priests in this world, who
having followed the right method of practice, themselves by their
own supra-human abilities, have directly experienced the other worlds
and who explain them and thereby make them known here...
This is Right View!
Giving alms has good effects, any self-sacrifice results in pleasure,
small gifts are also beneficial. There is resulting fruition thus of any
good and any bad behaviour. There is moral efficacy of any relation
to mother and father. There is this world and there are other worlds.
There are beings who are spontaneously and instantaneously born.
There exist good and pure recluses and priests in this world, who
having followed the right method of practice, themselves by their
own supra-human abilities, have directly experienced the other worlds
and who explain them and thereby make them known here...
This is Right View!
Right View of the Four Noble Truths:
Right view of this is Suffering...
Right view of Craving is the Cause of Suffering...
Right view of No Craving is the End of Suffering...
Right view of the Noble 8-fold Way leads to the end of Suffering...
This is Right View!
Right view of this is Suffering...
Right view of Craving is the Cause of Suffering...
Right view of No Craving is the End of Suffering...
Right view of the Noble 8-fold Way leads to the end of Suffering...
This is Right View!
What is this Vital Right Motivation?
Right Motivation is Triple:
1: The Motivation for Withdrawal is:
Being motivated by a general absence of greed, craving, and desire!
Being motivated by generous giving relinquishing all possessiveness.
Being motivated by detachment from the five sense-desires of urge
for alluring and tempting sights, sounds, smells, tastes and touches...
Being motivated by cutting attachment to the 5 clusters of clinging
to forms, feelings, perceptions, constructions and consciousness...
Such radical renunciation is Right Motivation!
Being motivated by a general absence of greed, craving, and desire!
Being motivated by generous giving relinquishing all possessiveness.
Being motivated by detachment from the five sense-desires of urge
for alluring and tempting sights, sounds, smells, tastes and touches...
Being motivated by cutting attachment to the 5 clusters of clinging
to forms, feelings, perceptions, constructions and consciousness...
Such radical renunciation is Right Motivation!
2: The Motivation for Non-Ill-Will = Friendly Goodwill is:
Being motivated by universal friendliness, infinite goodwill, care,
non-anger, hatelessness and a sympathy wishing and working for all
sentient beings' happiness, content, comfort, benefit and welfare...
Such gentle kindness is Right Motivation!
Being motivated by universal friendliness, infinite goodwill, care,
non-anger, hatelessness and a sympathy wishing and working for all
sentient beings' happiness, content, comfort, benefit and welfare...
Such gentle kindness is Right Motivation!
3: The Motivation for Non-Violence = Harmlessness is:
Being motivated by absolute non-violence, absence of cruelty, and by
compassionate pity, thereby offering all sentient beings guaranteed
safety and protection from any evil, painful, bad or wrong treatment...
Such giving of protective fearlessness to all is Right Motivation!
The opposites of these advantageous intentions areWrong Motivation...
Being motivated by absolute non-violence, absence of cruelty, and by
compassionate pity, thereby offering all sentient beings guaranteed
safety and protection from any evil, painful, bad or wrong treatment...
Such giving of protective fearlessness to all is Right Motivation!
The opposites of these advantageous intentions areWrong Motivation...
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