Category Archives: Right View

THE DISCOURSE OF THE TEACHING BEQUEATHED BY THE BUDDHA


THE DISCOURSE OF THE TEACHING
BEQUEATHED BY THE BUDDHA(just before His Parinibbana)

Translated into Chinese by the Indian Acarya Kumarajiva sometime prior to the year 956 Buddhist Era.[1]

I. OCCASION

WHEN LORD BUDDHA, Sage of the Sakyas, first turned the Wheel of the Dhamma, Venerable Annakondanna crossed over (the ocean of birth and death); while as a result of his last Discourse Venerable Subhadda crossed over likewise. All those who were (ready) to cross over, them he (helped) to cross over. When about to attain Final Nibbana, he was lying between the twin sala trees in the middle watch of the night. No sound disturbed the calm and silence; then, for the sake of the disciples (savaka), he spoke briefly on the essentials of Dhamma:
II. ON THE CULTIVATION OF VIRTUE IN THIS WORLD

1. Exhortation on keeping the Precepts

O bhikkhus, after my Parinibbana you should reverence and honor the Precepts of the Patimokkha. Treat them as a light which you have discovered in the dark, or as a poor man would treat a treasure found by him. You should know that they are your chief guide and there should be no difference (in your observance of them) from when I yet remained in the world. If you would maintain in purity the Precepts, you should not give yourselves over to buying, selling or barter. You should not covet fields or buildings, nor accumulate servants, attendants or animals. You should flee from all sorts of property and wealth as you would avoid a fire or a pit. You should not cut down grass or trees, neither break new soil nor plough the earth. Nor may you compound medicines, practice divination or sorcery according to the position of the stars, cast horoscopes by the waxing and waning of the moon, nor reckon days of good fortune. All these are things which are improper (for a bhikkhu).

Conduct yourselves in purity, eating only at the proper times and living your lives in purity and solitude. You should not concern yourselves with worldly affairs, nor yet circulate rumors. You should not mumble incantations, mix magic potions, nor bind yourselves in friendship to powerful persons, showing to them and the rich (special) friend-liness while treating with contempt those lacking (in worldly wealth, power and so forth). All such things are not to be done!

You should seek, with a steadfast mind, and with Right Mindfulness (samma sati), for Enlightenment. Neither conceal your faults (within), nor work wonders (without), thereby leading (yourself and) other people astray. As to the four offerings, be content with them, knowing what is sufficient. Receive them when offered but do not hoard them. This, briefly, is what is meant by observing the Precepts. These Precepts are fundamental (to a life based on Dhamma-Vinaya) and accord exactly with freedom (mokkha), and so are called the Patimokkha. By relying on them you may attain all levels of collectedness (samadhi) and likewise the knowledge of the extinction of dukkha (unsatisfactoriness). It is for this reason, bhikkhus, that you should always maintain the Precepts in purity and never break them. If you can keep these Precepts pure you possess an excellent (method for the attainment of Enlightenment), but if you do not do so, no merit of any kind will accrue to you. You ought to know for this reason that the Precepts are the chief dwelling-place of the merit which results in both body and mind (citta) being at rest.

2. Exhortation on the control of Mind and Body.

O bhikkus, if you are able already to keep within the Precepts, you must next control the five senses, not permitting the entry of the five sense desires by your unrestraint, just as a cowherd by taking and showing his stick prevents cows from entering another’s field, ripe for the harvest. In an evil-doer indulging the five senses, his five desires will not only exceed all bounds but will become uncontrollable, just as a wild horse unchecked by the bridle must soon drag the man leading it into a pit. If a man be robbed, his sorrow does not extend beyond the period of his life but the evil of that robber (sense-desires) and the depredations caused by him bring calamities extending over many lives, creating very great dukkha. You should control yourselves!

Hence, wise men control themselves and do not indulge their senses but guard them like robbers who must not be allowed freedom from restraint. If you do allow them freedom from restraint, before long you will be destroyed by Mara. The mind is the lord of the five senses and for this reason you should well control the mind. Indeed, you ought to fear indulgence of the mind’s (desires) more than poisonous snakes, savage beasts, dangerous robbers or fierce conflagrations. No simile is strong enough to illustrate (this danger). But think of a man carrying a jar of honey who, as he goes, heeds only the honey and is unaware of a deep pit (in his path)! Or think of a mad elephant unrestrained by shackles! Again, consider a monkey who after climbing into a tree, cannot, except with difficulty, be controlled! Such as these would be difficult to check; therefore hasten to control your desires and do not let them go unrestrained! Indulge the mind (with its desires) and you lose the benefit of being born a man; check it completely and there is nothing you will be unable to accomplish. That is the reason, O bhikkhus, why should strive hard to subdue your minds.

3. Exhortation on the moderate use of food.

O bhikkhus, in receiving all sorts of food and drinks, you should regard them as if taking medicine. Whether they be good or bad, do not accept or reject according to your likes and dislikes; just use them to support your bodies, thereby staying hunger and thirst. As bees while foraging among the flowers extract only the nectar, without harming their color and scent, just so, O bhikkhus, should you do (when collecting alms-food). Accept just enough of what people offer to you for the avoidance of distress. But do not ask for much and thereby spoil the goodness of their hearts, just as the wise man, having estimated the strength of his ox, does not wear out its strength by overloading.

4. Exhortation on sleeping.

O bhikkhus, by day you should practice good Dhamma and not allow yourselves to waste time. In the early evening and late at night do not cease to make an effort, while in the middle of the night you should chant the Suttas to make yourselves better informed. Do not allow yourselves to pass your lives vainly and fruitlessly on account of sleep. You should envisage the world as being consumed by a great fire and quickly determine to save yourselves from it. Do not (spend much time in) sleep! The robbers of the three afflictions forever lie in wait to kill men so that (your danger) is even greater than in a household rent by hatred. So, fearful, how can you sleep and not arouse yourselves? These afflictions are a poisonous snake asleep in your own hearts. They are like a black cobra sleeping in your room. Destroy the snake quickly with the sharp spear of keeping to Precepts! Only when that dormant snake has been driven away will you be able to rest peacefully. If you sleep, not having driven it away, you are men without shame (hiri). The clothing of shame (hiri) among all ornaments, is the very best. Shame can also be compared to an iron goad that can control all human wrong-doing; for which reason, O bhikkhus, you should always feel ashamed of unskillful actions (akusalakamma). You should not be without it even for a moment, for if you are parted from shame, all merits will be lost to you. He who has fear of blame (ottappa) has that which is good, while he who has no fear of blame (anottappa) is not different from the birds and beasts.

5. Exhortation on refraining from anger and ill will.

O bhikkhus, if there were one who came and dismembered you joint by joint, you should not hate him but rather include him in your heart (of friendliness — metta). Besides, you should guard your speech and refrain from reviling him. If you succumb to thoughts of hatred you block your own (progress in) Dhamma and lose the benefits of (accumulated) merits. Patience (khanti) is a virtue which cannot be equaled even by keeping the Precepts and (undertaking) the Austere Practices. Whosoever is able to practice patience can be truly called a great and strong man, but he who is unable to endure abuse as happily as though he were drinking ambrosia, cannot be called one attained to knowledge of Dhamma. Why is this? The harm caused by anger and resentment shatters all your goodness and so (greatly) spoils your good name that neither present nor future generations of men will wish to hear it. You should know that angry thoughts are more terrible than a great fire, so continually guard yourselves against them and do not let them gain entrance. Among the three robbers (the afflictions), none steals merit more than anger and resentment: Those householders dressed in white who have desires and practice little Dhamma, in them, having no way to control themselves, anger may still be excusable; but among those become homeless (pabbajjita) because they wish to practice Dhamma and to abandon desire, the harboring of anger and resentment is scarcely to be expected, just as one does not look for thunder or lightning from a translucent, filmy cloud.

6. Exhortation on refraining from arrogance and contempt.

O bhikkhus, rubbing your heads you should deeply consider yourselves in this way: ‘It is good that I have discarded personal adornment. I wear the russet robe of patches and carry a bowl with which to sustain life.’ When thoughts of arrogance or contempt arise, you must quickly destroy them by regarding yourselves in this way. The growth of arrogance and contempt is not proper among those wearing white and living the household life: how much less so for you, gone forth to homelessness! You should subdue your bodies, collecting food (in your bowls) for the sake of Dhamma-practice to realize Enlightenment.

7. Exhortation on flattery.

O bhikkhus, a mind inclined to flattery is incompatible with Dhamma, therefore it is right to examine and correct such a mind. You should know that flattery is nothing but deception, so that those who have entered the way of Dhamma-practice have no use for it. For this reason, be certain to examine and correct the errors of the mind, for to do so is fundamental.
III. ON THE ADVANTAGES FOR GREAT MEN GONE FORTH TO HOMELESSNESS.

1. The virtue of few wishes.

O bhikkhus, you should know that those having many desires, by reason of their desire for selfish profit, experience much dukkha. Those with few desires, neither desiring nor seeking anything, do not therefore experience such dukkha. Straight-away lessen your desires! Further, in order to obtain all kinds of merit you should practice the fewness of desires. Those who desire little do not indulge in flattery so as to away another’s mind, nor are they led by their desires. Those who practice the diminishing of desires thus achieve a mind of contentment having no cause for either grief or fear and, finding the things they receive are sufficient, never suffer from want. From this cause indeed, (comes) Nibbana. Such is the meaning of ‘having few wishes.’

2. The virtue of contentment.

O bhikkhus, if you wish to escape from all kinds of dukkha, you must see that you are contented. The virtue of contentment is the basis of abundance, happiness, peace and seclusion. Those who are contented are happy even though they have to sleep on the ground. Those who are not contented would not be so though they lived in celestial mansions. Such people feel poor even though they are rich, while those who are contented are rich even in poverty. The former are constantly led by their five desires and are greatly pitied by the contented Such is the meaning of ‘contentment’.

3. The virtue of seclusion.

O bhikkhus, seek the joy of quietness and passivity. Avoid confusion and noise and dwell alone in secluded places. Those who dwell in solitude are worshipped with reverence by Sakka and all celestials. This is why you should leave your own and other clans to live alone in quiet places, reflecting (to devdop insight) upon dukkha, its arising and its cessation. Those who rejoice in the pleasures of company must bear as well the pains of company, as when many birds flock to a great tree it may wither and collapse. Attachment to worldly things immerses one in the dukkha experienced by all men, like an old elephant bogged down in a swamp from which he cannot extricate himself. Such is the meaning of ‘secluding oneself.’

4. The virtue of energetic striving.

O bhikkhus, if you strive diligently, nothing will be difficult for you. As a little water constantly trickling can bore a hole through a rock, so must you always strive energetically. If the mind of a disciple (savaka) becomes idle and inattentive, he will resemble one who tries to make fire by friction but rests before the heat is sufficient. However much he desires fire, he cannot (make even a spark). Such is the meaning of ‘energetic striving’.

5. The virtue of attentiveness.

O bhikkhus, seek for a Noble Friend (kalyanamitta). Seek him who will best (be able to) aid you (in developing) the unexcelled and unbroken attention. If you are attentive, none of the (three) robbers, the afflictions, can enter your mind. That is why you must keep your mind in a state of constant attention, for by loss of attention you lose all merits. If your power of attention is very great, though you fall among (conditions favoring) the five robbers of sense-desire, you will not be harmed by them, just as a warrior entering a battle well covered by armor has nothing to fear. Such is the meaning of ‘unbroken attention.’

6. The virtue of collectedness (samadhi).

O bhikkhus, if you guard your mind, so guarded the mind will remain in a state of steady collectedness. If your minds are in a state of collectedness, you will be able to understand the arising and passing away of the impermanent world. For this reason you should strive constantly to practice the various stages of absorption (jhana). When one of these states of collectedness is reached, the mind no longer wanders. A disciple who practices (to attain collectedness) is just like an irrigator who properly regulates his dykes. As he guards water, even a small amount, so should you guard the water of wisdom, thereby preventing it from leaking away. Such is the meaning of ‘collectedness’.

7. The virtue of wisdom. (PRAJNA)

O bhikkhus, if you have wisdom, then do not hunger to make a display of it. Ever look within yourselves so that you do not fall into any fault. In this way you will be able to attain freedom from (the tangle of) the interior and exterior (spheres of senses and sense-objects–ayatana). If you do not accomplish this you cannot be called Dhamma practicers, nor yet are you common persons clad in white, so there will be no name to fit you! Wisdom is a firmly -bound raft which will ferry you across the ocean of birth, old age, sickness and death. Again, it is a brilliant light with which to dispel the black obscurity of ignorance. It is a good medicine for all who are ill. It is a sharp axe for cutting down the strangling fig–tree of the afflictions. That is why you should, by the hearing-, thinking- and development-wisdoms increase your benefits (from Dhamma). If you have Insight (vipassana) stemming from (development-wisdom), though your eyes are but fleshly organs you will be able to see clearly (into your own citta.) Such is the meaning of ‘wisdom’.

8. The virtue of restraint from idle talk.

O bhikkhus, if you indulge in all sorts of idle discussions then your mind will be full of chaotic thoughts, and though you have gone forth to homelessness you will be unable to attain Freedom. That is why, O bhikkhus, you should immediately cease from chaotic thoughts and idle discussions. If you want to attain the Happiness of Nibbana, you must eliminate completely the illness of idle discussion.
IV. SELF EXERTION

O bhikkhus, as regards all kinds of virtue, you should ever rid yourselves of laxity, as you would flee from a hateful robber. That Dhamma which the greatly-compassionate Lord has taught for your benefit is now concluded, but it is for you to strive diligently to practice this teaching. Whether you live in the mountains or on the great plains, whether you sojourn beneath a tree or in your own secluded dwellings, bear in mind the Dhamma you have received and let none of it be lost. You should always exert yourselves in practicing it diligently, lest you die after wasting a whole lifetime and come to regret it afterwards. I am like a good doctor who, having diagnosed the complaint, prescribes some medicine; but whether it is taken or not, does not depend on the doctor. Again, I am like a good guide who points out the best road; but if, having heard of it, (the enquirer) does not take it, the fault is not with the guide.
V. ON CLEARING UP ALL DOUBTS

O bhikkhus, if you have any doubts regarding the Four Noble Truths: of unsatis-factoriness (dukkha) and the rest, (its arising. its cessation and the Practice-path going to its cessation), you should ask about them at once. Do not harbor such doubts without seeking to resolve them.

On that occasion the Lord spoke thus three times, yet there were none who question-ed him. And why was that? Because there were none in that assembly (of bhikkhus) who harbored any doubts.

Then the venerable Anuruddha, seeing what was in the minds of those assembled, respectfully  addressed the Buddha thus: ‘Lord, the moon may grow hot and the sun may become cold, but the Four Noble Truths proclaimed by the Lord cannot be otherwise. The Truth of Dukkha taught by the Lord describes real dukkha which cannot become happiness. The accumulation of desires truly is the cause of the Arising of Dukkha; there can never be a different cause. If dukkha is destroyed (the Cessation of Dukkha), it is because the cause of dukkha has been destroyed, for if the cause is destroyed the result must also be destroyed. The Practice path going to the Cessation of Dukkha is the true path, nor can there be another. Lord, all these bhikkhus are certain and have no doubts about the Four Noble Truths.

In this assembly, those who have not yet done what should be done (i. e., attained to Enlightenment), will, on seeing the Lord attain Final Nibbana, certainly feel sorrowful. (Among them) those who have newly entered upon the Dhamma-way and who have heard what the Lord has (just said), they will all reach Enlightenment (in due course) seeing Dhamma as clearly as a flash of lightning in the dark of the night. But is there anyone who has done what should be done (being an Arahant), already having crossed over the ocean of dukkha who will think thus: “The Lord has attained Final Nibbana; why was this done so quickly?”

Although the Venerable Anuruddha had thus spoken these words, and the whole assembly had penetrated the meaning of the Four Noble Truths, still the Lord wished to strengthen all in that great assembly. With a mind of infinite compassion he spoke (again) for their benefit.

“O bhikkhus, do not feel grieved. If I were to live in the world for a whole aeon (kappa), my association with you would still come to an end, since a meeting with no parting is an impossibility. The Dhamma is now complete for each and every one, so even if I were to live longer it would be of no benefit at all. Those who were (ready) to cross over, both among the celestials and men, have all without exception attained Enlightenment, while those who have not yet completed their crossing (of the ocean of Samsara to the Further Shore or Nibbana) have already produced the necessary causes (to enable them to do so in course of time).

From now on, all my disciples must continue to practice (in this way) without ceasing, whereby the body of the Tathagata’s Dhamma will be ever lasting and indestructi-ble. But as to the world, nothing there is eternal, so that all meeting must be followed by partings. Hence, do not harbor grief, for such (impermanence) is the nature of worldly things. But do strive diligently and quickly seek for Freedom. With the light of Perfect Wisdom destroy the darkness of ignorance, for in this world is nothing strong or enduring.

Now that I am about to attain Final Nibbana, it is like being rid of a terrible sickness. This body is a thing of which we are indeed well rid, an evil thing falsely going by the name of self and sunk in the ocean of birth, disease, old age and death. Can a wise man do aught but rejoice when he is able to rid himself of it, as others might (be glad) when slaying a hateful robber?

O bhikkhus, you should always exert the mind, seeking the Way out (of the Wandering-on, or samsara). All forms in the world, without exception, whether moving or non-moving, are subject to decay and followed by destruction. All of you should stop. It is needless to speak again. Time is passing away. I wish to cross over to Freedom (from existence in this world). These are my very last instructions.”
Notes from the editor of the web edition
[1] Around 344-413 AD.

Print version published by The Buddhist Association of the United States (BAUS)

[TOP]


Buddhism Study and Practice Group (http://www.sinc.sunysb.edu/Clubs/buddhism/)

idealshanghai | Fresco aficionado envisions grottoes


PAINTER Wang Zheng has devoted half his life, around 20 years, to studying and reproducing the spectacular frescoes in the earliest major Buddhist cave complex in China, in the far west Xinjiang Uygur Autonomous Region.

Wang sometimes bows and murmurs before grotto figures dating back more than 1,500 years. It has become Wang’s mission to research and spread appreciation of early religious art from Silk Road centers of civilization.

Though his work is acclaimed and he could earn large sums for both his reproductions and original art, which are considered treasures, he seldom sells his work, saying the profit motive violates Buddhist principles.  

 READ MORE at  idealshanghai | Fresco aficionado envisions grottoes.

about Karma,Rebirth and Right View – Bhikkhu Bodhi


“It cannot be emphasized strongly enough that for Early Buddhism an understanding and acceptance of this principal of kamma and its fruit is an essential component of right view. Right view has two aspects, the world-bound or mundane aspect, which pertains to life within the world, and the supramundane or world-transcending aspect which pertains to the path to liberation. The world-transcending right view includes an understanding of the Four Noble Truths, dependent origination, and the three marks of impermanence, suffering and nonself. For Early Buddhism this world-transcending right view cannot be taken up in isolation from mundane right view.  Rather, it presupposes and depends upon the sound support of mundane right view, which means a firm conviction in the validity of the law of kamma and its unfolding through the process of rebirths. “

 

Excerpt from In The Buddha’s Words, An Anthology of Discourses from the Pali Canon by Venerable Bhikkhu Bodhi

The practice of no-thought


“What is meant by ‘no-thought?’ No-thought means to view all dharmas with a mind undefiled by attachment. The function pervades all places but is nowhere attached. Merely purify your original mind and cause the six consciousnesses to go out the six gates, to be undefiled and unmixed among the six objects, to come and go freely and penetrate without obstruction. That is the Prajna Samadhi and freedom and liberation, it is called the practi9ce of no-thought.” ~Sixth Patriarch, Hui Neng

Commentary : No-thought means to view all dharmas with a mind undefiled by attachment. When the mind is undefiled by attachment, dharmas are empty. If dharmas are empty, then why must you get attached to your bad habits and weaknesses? – Master Hsuan Hua

 

 

Master Hsuan Hua ,Right View on non-attachment


“Good Knowing Advisors, the ability to cultivate the conduct of not dwelling inwardly or outwardly, of coming and going freely, of casting away the grasping mind, and of unobstructed penetration, is basicaly no different from The Prajna Sutra.”

~ Sixth Patriarch, Hui Neng
Continue reading Master Hsuan Hua ,Right View on non-attachment

…. every belief represents a vision of the truth


“….According to the Hua-yen [Avatamasaka school] analysis, every belief represents a vision of the truth, as seen from a particular standpoint. Therefore it cannot contradict, or be contradicted by, any other belief—for that too is a vision of the truth, only seen from a different standpoint. Nor can a given standpoint be right or wrong in itself, since, on the one hand ( from the conventional point of view), being partial and limited by definition, it cannot be the whole truth; while on the other hand ( from the ultimate pint of view), it simultaneously includes all other standpoints, and so cannot be less than the whole truth. Beliefs are mistaken as long as they are supposed to be absolutely true, in contrast to other beliefs which are then considered false. They actually become absolutely true only when their relative nature is fully realized and there is no longer any question of true vs. false . ”
-A.J. Prince, “The World of Hua-yen Buddhism”

Buddhist Conviction


行善不難,難於發心。
“Practicing wholesome deeds is not difficult.
Rather, the difficulty lies in the cultivation of
a mindset to make and uphold solemn vows.”

-Ven  Xian Zhong Shi

Verses On the Faith Mind By Third Ch’an Patriarch Chien-chih Seng-ts’an


Verses On the Faith Mind

By Third Ch’an Patriarch Chien-chih Seng-ts’an

Translated by Richard B. Clarke

至道無難  The Great Way is not difficult

唯嫌揀擇  for those who have no preferences.

但莫憎愛  When love and hate are both absent

洞然明白  everything becomes clear and undisguised.

毫釐有差  Make the smallest distinction, however

天地懸隔  and heaven and earth are set infinitely apart.

欲得現前  If you wish to see the truth

莫存順逆  then hold no opinions for or against anything.

違順相爭  To set up what you like against what you dislike

是爲心病   is the disease of the mind.

不識玄旨  When the deep meaning of things is not understood

徒勞念靜  the mind’s essential peace is disturbed to no avail.

圓同太虚  The Way is perfect like vast space

無欠無餘  where nothing is lacking and nothing is in excess.

良由取捨  Indeed, it is due to our choosing to accept or reject

所以不如  that we do not see the true nature of things.

莫逐有縁  Live neither in the entanglements of outer things,

勿住空忍  nor in inner feelings of emptiness.

一種平懷  Be serene in the oneness of things

泯然自盡  and such erroneous views will disappear by themselves.

止動歸止  When you try to stop activity to achieve passivity

止更彌動  your very effort fills you with activity.

唯滯兩邊  As long as you remain in one extreme or the other

寧知一種  you will never know Oneness.

一種不通  Those who do not live in the single Way

兩處失功  fail in both activity and passivity,

遣有沒有  assertion and denial. To deny the reality of things

從空背空  to assert the emptiness of things is to miss their reality.

多言多慮  The more you talk and think about it,

轉不相應  the further astray you wander from the truth.

絶言絶慮  Stop talking and thinking,

無處不通  and there is nothing you will not be able to know.

歸根得旨  To return to the root is to find the meaning,

隨照失宗  but to pursue appearances is to miss the source.

須臾返照  At the moment of inner enlightenment

勝卻前空  there is a going beyond appearance and emptiness.

前空轉變  The changes that appear to occur in the empty world

皆由妄見  we call real only because of our ignorance.

不用求眞  Do not search for the truth;

唯須息見  only cease to cherish opinions.

二見不住  Do not remain in the dualistic state

慎莫追尋  avoid such pursuits carefully.

纔有是非  If there is even a trace of this and that, of right and wrong,

紛然失心  the Mind-essence will be lost in confusion.

二由一有  Although all dualities come from the One,

一亦莫守  do not be attached even to this One.

一心不生  When the mind exists undisturbed in the Way,

萬法無咎  nothing in the world can offend,

無咎無法  and when a thing can no longer offend, it ceases to exist in the old way.

不生不心  When no discriminating thoughts arise, the old mind ceases to exist.

能隨境滅  When thought objects vanish, the thinking-subject vanishes,

境逐能沈  as when the mind vanishes, objects vanish.

境由能境  Things are objects because of the subject (mind);

能由境能  the mind (subject) is such because of things (object).

欲知兩段  Understand the relativity of these two

元是一空  and the basic reality: the unity of emptiness.

一空同兩  In this Emptiness the two are indistinguishable

齊含萬象  and each contains in itself the whole world.

不見精麁  If you do not discriminate between coarse and fine

寧有偏黨  you will not be tempted to prejudice and opinion.

大道體寛  To live in theGreat Way

無易無難  is neither easy nor difficult,

小見狐疑  but those with limited views

轉急轉遲  and fearful and irresolute: the faster they hurry, the slower they go,

執之失度  and clinging (attachment) cannot be limited;

必入邪路  even to be attached to the idea of enlightenment is to go astray.

放之自然  Just let things be in their own way

體無去住  and there will be neither coming nor going.

任性合道  Obey the nature of things (your own nature),

逍遙絶惱  and you will walk freely and undisturbed.

繋念乖眞  When thought is in bondage the truth is hidden,

昏沈不好  for everything is murky and unclear,

不好勞神  and the burdensome practice of judging brings annoyance and weariness.

何用疏親  What benefit can be derived from distinctions and separations?

欲取一乘  If you wish to move in the One Way

勿惡六塵  do not dislike even the world of senses and ideas.

六塵不惡  Indeed, to accept them fully

還同正覺  is identical with true Enlightenment.

智者無爲  The wise man strives to no goals

愚人自縛  but the foolish man fetters himself.

法無異法  This is one Dharma, not many: distinctions arise

妄自愛著   from the clinging needs of the ignorant.

將心用心  To seek Mind with the (discriminating) mind

豈非大錯  is the greatest of all mistakes.

迷生寂亂  Rest and unrest derive from illusion;

悟無好惡  with enlightenment there is no liking and disliking.

一切二邊  All dualities come from

妄自斟酌   ignorant inference.

夢幻虚華  They are like dreams of flowers in the air:

何勞把捉  foolish to try to grasp them.

得失是非  Gain and loss, right and wrong:

一時放卻  such thoughts must finally be abolished at once.

眼若不睡  If the eye never sleeps,

諸夢自除   all dreams will naturally cease.

心若不異  If the mind makes no discriminations,

萬法一如  the ten thousand things are as they are, of single essence.

一如體玄  To understand the mystery of this One-essence

兀爾忘虚  is to be release from all entanglements.

萬法齊觀  When all things are seen equally

歸復自然  the timeless Self-essence is reached.

泯其所以  No comparisons or analogies are possible

不可方比  in this causeless, relationless state.

止動無動  Consider movement stationary and the stationary in motion,

動止無止  both movement and rest disappear.

兩既不成  When such dualities cease to exist

一何有爾  Oneness itself cannot exist.

究竟窮極  To this ultimate finality

不存軌則  no law or description applies.

契心平等  For the unified mind in accord with the Way

所作倶息  all self-centered straining ceases.

狐疑盡淨  Doubts and irresolution’s vanish

正信調直  and life in true faith is possible.

一切不留  With a single stroke we are freed from bondage;

無可記憶  nothing clings to us and we hold to nothing.

虚明自照  All is empty , clear, self-illuminating,

不勞心力  with no exertion of the mind’s power.

非思量處  Here thought, feeling, knowledge, and imagination

識情難測  are of no value.

眞如法界  In this world of Suchness

無他無自  there is neither self nor other-than-self

要急相應  To come directly into harmony with this reality

唯言不二  just simply say when doubt arises, ‘Not two.’

不二皆同  In this ‘no two’ nothing is separate,

無不包容  nothing excluded.

十方智者  No matter when or where,

皆入此宗  enlightenment means entering this truth.

宗非促延  And this truth is beyond extension or diminution in time or space;

一念萬年  in it a single thought is ten thousand years.

無在不在  Emptiness here, Emptiness there,

十方目前  but the infinite universe stands always before your eyes.

極小同大  Infinitely large and infinitely small;

忘絶境界  no difference, for definitions have vanished

極大同小

不見邊表  and no boundaries are seen.

有即是無  So too with Being

無即是有  and non-Being.

若不如此  Don’t waste time in doubts and arguments

必不相守  that have nothing to do with this.

一即一切  One thing, all things:

一切即一  move among and intermingle, without distinction.

但能如是  To live in this realization

何慮不畢  is to be without anxiety about non-perfection.

信心不二  To live in this faith is the road to non-duality,

不二信心  Because the non-dual is one with the trusting mind.

言語道斷  Words! The Way is beyond language,

非去來今  for in it there is

no yesterday

no tomorrow

no today.

Great Compassion Dharani Sutra


Great Compassion Dharani Sutra

Thus I have heard, once Sakyamuni Buddha was at Potalaka Mountain, in the treasure-adorned Way-place in Avalokitesvara’s palace, sitting on a precious Lion-Throne adorned in purity with countless multifarious Mani-jewels. Hundreds of precious streamers and banners were hanging all around.

At that time, the Tathagata, who was sitting on his throne, intending to explain a teaching of the Total-Retention Dharani, was along with innumerable Bodhisattva-Mahasattvas, whose names are: Dharani King Bodhisattva, Treasure King Bodhisattva, Bhaisajya-Raja(Medicine King) Bodhisattva, Bhaisajya-Samudgata(Medicine Superior) Bodhisattva, Avalokitesvara Bodhisattva, Maha-stamaprapta(Great Strength) Bodhisattva, Avatamsaka Bodhisattva, Great Sublime Bodhisattva, Precious Deposits Bodhisattva, Virtue Store Bodhisattva, Vajragarbha Bodhisattva, Akasagarbha(Space Store) Bodhisattva, Maitreya Bodhisattva, Samantabhadra(Universal Goodness) Bodhisattva, Manjusri Bodhisattva, and so on. Such Bodhisattva-Mahasattvas are all great Dharma-Princes who had been empowered through their crowns (Abhiseka).

The Buddha was also along with innumerable great Voice-Hearers (Sravakas), all of whom were practicing the tenth stage of Arhat, headed by Maha-Kasyapa;

He was also along with innumerable gods of Brahma-Heaven, headed by Sinza-Brahma;

Also along with Him were innumerable Gods of heavens of the desire realm, headed by Gopaka-God;

Also along with Him were innumerable four-guardian-gods, headed by Dhritarastra;

Also along with Him were innumerable gods, dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, human beings, Amanusyas, headed by Heavenly Virtue great dragon king;

Also along with Him were innumerable goddesses of heavens of the desire realm, headed by Virginal Eye goddesses;

Also along with Him were innumerable Sunyatas(Gods of spaces), gods of rivers and oceans, gods of fountains and spring, gods of stream and pond, gods of herb, gods of forest, gods of houses, gods of water, gods of fire, gods of earth, gods of wind, gods of ground, gods of mountains, gods of rocks, gods of palaces, and so on.

They all came and gathered in the congregation.

At that time in the congregation, Avalokitesvara Bodhisattva secretly emitted his sacrosanct light, thereupon, the worlds in the ten directions, along with this three-thousand-great-thousand worlds system, were all illuminated and became golden. Heavenly palaces, palaces of dragons, and palaces of all gods were all shaken. Rivers, oceans, Iron-Ring Mountains (Cakravada-parvata), Sumeru Mountains, Earth Mountains, and black mountains were also shaken. The light of suns, moons, pearls, fire, and constellations all disappeared.

Witnessing this rare scene, Dharani King Bodhisattva was more surprised than ever before, so he arose from his seat, joined his palms and asked the Buddha with a Gatha(verse):

“Who achieved the Correct-Awakening today,
emitting such great bright light universally?
The worlds of the ten directions are all golden,
so do these three-thousand-great-thousand worlds.

Who attained the ultimate freedom today,
manifesting the rare great holy power?
Innumerable Buddha-Worlds are shaken,
so do palaces of dragons and gods.

Now the entire congregation is wondering,
not knowing whose power caused these.
Is he a Buddha, Bodhisattva, or great Voice-Hearer,
or a Brahman, demon, heavenly god, or Sakra?

We pray for the Bhagavan (World Honored One)’s Great Compassion,
to tell us the source of this great supernatural power.”

The Buddha told Dharani King Bodhisattva: “Virtuous man, you all should know that in this congregation there is a Bodhisattva-Mahasattva named Avalokitesvara, the Unrestricted One. He had achieved the Great Kindness and Great Compassion since uncountable Kalpas before, and he excels at practicing countless Dharani-Gates. In order to comfort and please all living-beings, he secretly emits such great sacrosanct power.

After the Buddha said that, Avalokitesvara Bodhisattva arose from his seat, tidied up his clothes, joined his palms towards the Buddha and said:

“Bhagavan, I have a mantra of Great-Compassionate Heart Dharani and now wish to proclaim it, for comforting and pleasing all living beings; for healing all illness; for living beings to attain additional lifespan; for living beings to gain wealth; for extinguishing all evil karma and weighty sins; for keeping away from hindrance and disasters; for producing merits of all White (pure) Dharmas; for maturing all virtuous-roots; for overcoming all fears; for fulfilling all good wishes. Bhagavan, please be merciful and allow me to speak.”

The Buddha said: “Virtuous man, you have great kindness and great compassion, in order to comfort and please all living beings, you wish to speak the holy mantra, it is the proper time now, please speak it soon, the Tathagata approves and rejoices it, and so do all Buddhas.”

Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, I remember that countless billions of kalpas ago, a Buddha, whose name was Thousand Rays King Stillness Thus Come One, appeared in the world. Because of his mercy and mindfulness towards me and all living beings, that Buddha, the World Honored One spoke this Vast, Perfect, Unimpeded, Great Compassionate Heart Dharani, rubbed my crown with his golden hand and said: ‘Virtuous man, you should hold this heart-mantra to give great benefit and happiness to all living beings in the future evil age.’ At that time I was just at the first Bhumi(stage of Bodhisattva), right after hearing this mantra, I exceeded the eighth Bhumi. At that time, as my heart was joyful, I vowed: ‘If I will be able to give benefit and happiness to all living beings in the future, let me have one thousand hands and one thousand eyes immediately.’ Instantly after the vow, I got fully one thousand hands and one thousand eyes on my body, then, the grounds of the worlds of the ten directions quaked in six ways, thousands of Buddhas of the ten directions emitted their light to my body and illuminated boundless worlds of the ten directions. From then on, from countless Buddhas and congregations, I have repeatedly heard, accepted and held this Dharani, and the joys were also repeatedly aroused from my heart, and made me greatly enthusiastic. Therefore, I transcended imperceptible births and deaths of countless billions of kalpas. Since then, I have always been reciting and holding this mantra, and have never forgotten it. Because of holding this mantra, I was always born by miraculous creation (nirmana) from lotuses in front of Buddhas, and have never been born from any womb.”

“If there are monks(Bhikshus), nuns(Bhikshunis), laymen(Upasakas), laywomen(Upasikas), pure youth and maidens who wish to recite and hold(keep reciting) this mantra, they should first arouse heir great merciful and compassionate hearts for all living beings, and follow me in making these vows:

(* The pronunciation of “Namo” is [na:mo:] in international phonetic symbols)

Namo great compassionate Avalokitesvara, May I quickly know all Dharmas;
Namo great compassionate Avalokitesvara, May I soon obtain the Wisdom Eye;
Namo great compassionate Avalokitesvara, May I quickly ferry all living beings (to the shore of liberation);
Namo great compassionate Avalokitesvara, May I soon obtain virtuous skillful means (to enlighten various living beings);
Namo great compassionate Avalokitesvara, May I quickly board the Prajna Boat;
Namo great compassionate Avalokitesvara, May I soon transcend the ocean of suffering;
Namo great compassionate Avalokitesvara, May I quickly achieve precepts, Samadhi and the Way;
Namo great compassionate Avalokitesvara, May I soon ascend the mountain of Nirvana;
Namo great compassionate Avalokitesvara, May I quickly dwell in the house of non-action;
Namo great compassionate Avalokitesvara, May I soon unite with the Dharma-Nature Body.

If I go towards the mountain of knives, the mountain of knives of itself breaks up;
If I go towards the boiling oil, the boiling oil of itself dries up;
If I go towards the hells, the hells of themselves disappear;
If I go towards the hungry ghosts, the hungry ghosts of themselves become full.
If I go towards the Asuras, their evil thoughts of themselves are tamed.
If I go towards the animals, they themselves attain great wisdom.”

“After making these vows, recite my name(Namo Avalokitesvara Bodhisattva) with the deep-felt sincere heart, also recite single-mindedly the name of my teacher — Amitabha Tathagata(Namo Amitabha), then recite this mantra, 5 times or more in a day, to remove from the body the weighty sins of births and deaths accumulated in hundreds of thousands of billions of kalpas.”

Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, if humans or gods recite and hold the phrases of the Great Compassion Dharani, when they are about to die, all the Buddhas of the ten directions will come to receive them with their hands, and they will be reborn in whichever Buddha-World according to their wishes.”

Avalokitesvara Bodhisattva continued to say to the Buddha: “Bhagavan, Should any living being who recites and holds the holy mantra of Great Compassion fall into the three evil paths, I vow not to achieved the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not be reborn in any Buddha-World, I vow not to achieve the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not obtain unlimited Samadhis and eloquence, I vow not to achieve the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not obtain whatever he seeks in his present life, then it cannot be called the Dharani of the Great Compassionate Heart, unless it is used by those who are not virtuous or not completely sincere.

If a woman dislikes her female body and wishes to become a male, if she recites the phrases of the Great Compassion Dharani but can not change from a female to a male, I vow not to achieve the Correct-Awakening. However, if she arouses even a slightest doubt, her wish will not be satisfied.

If any living being usurps the drinks, foods, or possessions of Sanghas (group of monks), even though one thousand Buddhas appear in the world, he will not get to repent and reform. Even if he repents, his sins will not be eliminated. But now, by reciting this Great Compassion holy mantra, his sins will be eliminated. If anyone usurps, eats, or uses the drinks, foods, or possessions of Sanghas, he must repent to teachers of the ten directions to eliminate his sins. Now, when he reties this Great Compassion Dharani, the teachers of the ten directions will come to bear witness, and then all his weighty sins and hindrances will be eliminated.

All evil karma and weighty sins such as the ten evil deeds, the five rebellious sins, slandering people, slandering the Dharmas, breaking the Abstinent-precepts (*), breaking other precepts, destroying stupas (holy towers), wrecking temples, stealing properties of Sanghas, and profaning Brahma (pure) practices, can be completely eliminated (by reciting this Dharani), except this: if one has doubts about this Dharani, then even his small sins and light karma cannot be eliminated, not to mention the weighty sins. Although the weighty sins do not disappear immediately, the reciting can still be the cause of Bodhi in the future.”

(* Abstinent-precepts: The precepts of Tzie/Zhai. To observe these precepts, one must:
1. eats only vegetarian food;
2. takes only one meal before noon each day, eating after noon is prohibited;
3. also keeps the five basic precepts: no killing, no stealing, no sexual misconduct, no false speech, no consumption of alcohol.)

Avalokitesvara Bodhisattva continued to say to the Buddha:
“People and gods who recite and hold the Great Compassionate Heart Dharani will obtain fifteen kinds of good birth and will not suffer fifteen kinds of bad death. The bad deaths are:

1. They will not die of starvation or poverty;
2. They will not die from having been yoked, imprisoned, caned or otherwise beaten;
3. They will not die at the hands of hostile enemies;
4. They will not be killed in military battle;
5. They will not be killed by tigers, wolves, or other fierce beasts;
6. They will not die from the venom of poisonous snakes, black serpents, or scorpions;
7. They will not drown or be burned to death;
8. They will not be poisoned to death;
9. They will not be killed by mediumistic insects;
10. They will not die of madness or insanity;
11. They will not be killed by landslides or falling trees;
12. They will not die of nightmares sent by evil people;
13. They will not be killed by deviant spirits or evil ghosts;
14. They will not die of evil illnesses that bind the body;
15. They will not commit suicide;

Those who recite and hold the Great Compassion Holy Mantra will not suffer any of these fifteen kinds of bad death and will obtain the following fifteen kinds of good birth:

1. Their place of birth will always have a good king;
2. They will always be born in a good country;
3. They will always be born at a good time;
4. They will always meet virtuous friends;
5. The organs of their body will always be complete;
6. Their hearts of Way(Bodhi) will be pure and mature;
7. They will not violate the prohibitive precepts;
8. All their relatives will be kind and harmonious;
9. They will always have the necessary wealth and goods in abundance;
10. They will always obtain the respect and help of others;
11. Their possessions will not be plundered;
12. They will obtain everything they seek;
13. Dragons, gods, and good spirits will always protect them;
14. In the place where they are born they will see the Buddha and hear the Dharma;
15. They will awaken to the profound meaning of that Proper Dharma which they hear.

Those who recite and hold the Great Compassionate Heart Dharani will obtain these fifteen kinds of good birth. All gods and people should constantly recite and hold it without laziness.”

After saying that, Avalokitesvara Bodhisattva joined his palms and stood upright in front of the congregation, aroused his great compassionate heart for all living beings, smiled and in this way spoke the Sacrosanct Wonderful Phrases of the Vast, Perfect, Unimpeded, Great Compassionate Heart Great Dharani. The Dharani is:

—Audio of Dharani Chinese Chant  http://www.e-sangha.com/alphone/dabei_ch.mp3

— Audio of Dharani  Sanskrit  http://www.e-sangha.com/alphone/dabei_sk.mp3

Namo ratna-trayāya
Namo āriyā-valokite-śvarāya
Bodhi-sattvāya Maha-sattvāya Mahā-kārunikāya
Om sarva rabhaye sudhanadasya
Namo skritva imam
āryā-valokite-śvara ramdhava
Namo narakindi hrih Mahā-vadha-svā-me
Sarva-arthato-śubham ajeyam
Sarva-sata Namo-vasat Namo-vāka mavitāto
Tadyathā
Om avaloki-lokate-karate-e-hrih Mahā-bodhisattva
Sarva sarva
Mala mala
Mahi Mahi ridayam
Kuru kuru karmam
Dhuru dhuru
vijayate Mahā-vijayati
Dhara dhara dhrini
śvarāya cala cala
Mama vimala muktele
Ehi ehi śina śina
ārsam prasari
viśva viśvam prasaya
Hulu hulu mara
Hulu hulu hrih
Sara sara Siri siri Suru suru
Bodhiya Bodhiya Bodhaya Bodhaya
Maitreya narakindi dhrish-nina bhayamana svāhā
Siddhāya svāhā
Maha siddhāya svāhā
Siddha-yoge-śvaraya svāhā
Narakindi svāhā
Māranara svāhā
śira simha-mukhāya svāhā
Sarva mahā-asiddhaya svāhā
Cakra-asiddhāya svāhā
Padma-kastāya svāhā
Narakindi-vagalāya svaha
Mavari-śankharāya svāhā
Namo ratna-trāyāya
Namo āryā-valokite-śvaraya svāhā
Om Sidhyantu mantra padāya svāhā

When Avalokitesvara Bodhisattva finished speaking this mantra, the earth shook in six ways. The heavens rained down precious flowers, which fell in colorful profusion. All the Buddhas of the ten directions were delighted, while the heavenly demons and Exterior-paths practitioners were so frightened that their hair stood on end. Everyone in the congregation achieved different fruitions, including the fruitions of stream-enterer (srota-apanna), once-returner (sakrd-agamin), non-returner (Anagamin), and Arhat; others achieved the first Bhumi(stage of Bodhisattva), the second Bhumi, the third, fourth, fifth …… up to the tenth Bhumi. Innumerable living beings aroused the Bodhi-Heart (The resolve to save all living beings and help them to achieve the Correct Awakening).

Then the great Brahma heavenly king arose from his seat, tidied up his clothes, joined his palms respectfully, and said to Avalokitesvara Bodhisattva: “How virtuous, Mahasattva! I had attended innumerable Buddha-Congregations and heard myriads of Dharmas and Dharanis, but never before had I heard such Sacrosanct Wonderful Phrases of the Unimpeded Great Compassionate Heart’s Great Compassion Dharani. Mahasattva, please tell us the feature and characteristics of this Dharani, all of us will be pleased to know that.”

Avalokitesvara Bodhisattva told the Brahma king: “For the convenience of benefiting all living beings, you have asked me this question. Now you listen carefully, and I will tell you in brief.”

Avalokitesvara Bodhisattva said: “It is the great merciful and compassionate heart, the impartial heart, the motionless heart, the unpolluted and unattached heart, the emptiness-observing heart, the respectful heart, the humble heart, the uncluttered heart, the non-view and non-grasping heart, and the uppermost Bodhi-Heart. You should know that such hearts are the feature and characteristics of this Dharani, you should practice according to them.”

Then the great Brahma king said: “We now know the feature and characteristics of this Dharani, from now on, we will recite and hold it and will never dare to forget or loss it.”

Avalokitesvara Bodhisattva said: “If any virtuous men or virtuous women, who recite and hold this holy Dharani, can arouse the vast Bodhi-Heart that vow to ferry all living beings to the shore of liberation, keep the Abstinent-precepts(*) bodily, arouse the heart of equality towards all living beings, keep reciting this Dharani without interruption, reside in a clean room, wash themselves clean, wear clean clothes, hang up streamers and light up lamps, make offerings with fragrances, flowers, vegetable foods of hundreds of tastes, make their hearts stay still at one place, do not think about others, and recite and hold this Dharani according to the Dharma, then, Sunlight Bodhisattva, Moonlight Bodhisattva and innumerable gods and immortals will come to bear witness and enhance the efficacy of their recitation.”

“At that time, I will illuminate them with a thousand eyes, and protect and support them with a thousand hands. From then on, they will be able to master all worldly literature, and will perfectly understand all Exterior-paths’ theories and sorceries, as well as the Veda Scriptures.”

“One who recites and holds this holy mantra can heal all the 84000 kinds of diseases of the world, without exception. He also can command all ghosts and spirits, vanquish heavenly demons, and tame all Exterior-paths practitioners.”

“If one is reading Sutras or practicing Dhyana (Zen) in a mountain or a wild field, and some mountain-spirits, various ghosts, demons, monsters or Devas come to disturb and make him unable to concentrate, recite this mantra once, then all those ghosts and spirits will be tied up.”

“If one can recites this Mantra in accord with Dharma and arouse merciful and compassionate heart towards all living beings, I will then command all virtuous gods, dragon kings, and Vajra Secret-Traces Divinities to always follow and guard him, never leaving his side, guarding him as their own eyes and lives.”

Then Avalokitesvara Bodhisattva said the Gatha:

“I command the Vajra Secret-Traces Knights: Ucchusma, Kundalin, Ankusa, and the eight clans’ powerful knight Shankara,
to guard the Mantra-holders constantly;

I command Mahesvaras, Narayana, Kumbhiraba and Kapila,
to guard the Mantra-holders constantly;

I command Pajis, Sahassakkhas, perfect-virtuous chebuds and Kimnaras,
to guard the Mantra-holders constantly;

I command Sajamahoras, Kumbhandas, Katabhutanas, and Banjras,
to guard the Mantra-holders constantly;

I command Bhipagara kings, and morality Vitasaharas,
to guard the Mantra-holders constantly;

I command Brahma king Sambra, the five clans of pure-abode heavens and Yamarajas,
to guard the Mantra-holders constantly;

I command Sakra Devanam indra, the Lord of the thirty-three heavens, Sarasvatis, and Vardhanas,
to guard the Mantra-holders constantly;

I command Dhritarastra king, Haritis, goddess and great strength gods,
to guard the Mantra-holders constantly;

I command Virudhaka king, Virupaksa king and Vaisravana king,
to guard the Mantra-holders constantly;

I command the Golden Peacock King, and the twenty-eight clans of great immortals,
to guard the Mantra-holders constantly;

I command Manibhadra, and Pancika-imperator Phalava,
to guard the Mantra-holders constantly;

I command Nanda, Upandanda, and the Sagara dragon-king Ibhra,
to guard the Mantra-holders constantly;

I command the Asuras, Gandharvas, Karunas, Kimnaras, and Mahoragas,
to guard the Mantra-holders constantly;

I command the gods of water, fire, thunder, lightning, Kumbhanda king and Pisacas,
to guard the Mantra-holders constantly;

“Those virtuous gods, dragon-kings and goddess, each along with 500 retinues of great-strength Yaksas, will always follow and guard the holders of the Great Compassion Holy Mantra. If the Mantra-holder dwells and sleeps alone in an uninhabited mountain or wilderness, those virtuous gods will guard him by turns to eliminate misfortunes. If the Mantra-holder loses his way deep in the mountain, because of reciting this Mantra, the virtuous gods and dragon-kings will transform themselves into virtuous people and tell him the correct way. If the Mantra-holder lacks water or requires fire in a mountain, forest, or wilderness, the dragon-kings will protect him by miraculously creating water and fire for him.”

Avalokitesvara Bodhisattva then said a misfortune-eliminating and refreshingly cool Gatha(verse):

“When walking in wilderness, mountain or marsh,
if encountering tigers, wolves, or other fierce beasts,
or snakes, spirits, demons, monsters, ghosts,
they will be unable to harm the Mantra-holder when they hear this Mantra;

When voyaging on river or sea,
poisoned dragons, flood dragons and Makaras,
Yaksas, Rakshas, fishes, and soft-shelled turtles,
will dodge when they hear this Mantra;

If besieged by battle arrays or robbers,
or being robbed by villains,
recite the Great Compassion Dharani sincerely,
those villains will show mercy and go back;

If one is imprisoned by government official,
jailed, chained and locked,
recite the Great Compassion Dharani sincerely,
the officer will show mercy and set him free;

If entered a house of a poisonous insects raising family in a wild way,
the family purpose to venom with drinks, foods or medicines,
recite the Great Compassion Dharani sincerely,
the poison will turn to nectar;

When a woman is giving birth to a child,
evil demons comes to obstruct the birth and causing suffering and oppressive pain,
recite the Great Compassion Dharani sincerely,
the demons will disperse, leaving a safe and comfortable birth;

If evil dragons or pestilence ghosts spread poison,
people are infected by pyrexia and about to die,
recite the Great Compassion Dharani sincerely,
diseases will be healed and lives of people will be lengthen;

If evil dragons or ghosts spread the tumescent diseases,
people suffer from carbuncles, sore, abscess, ulcer and bleeding,
recite the Great Compassion Dharani sincerely,
then spit three times to the abscesses and it will be cured.

If there are muddled and wicked living beings who aroused immoral minds,
causing hatred by sending nightmares, ghosts and curses to you,
recite the Great Compassion Dharani sincerely,
then the hexes and evil spells will return to its original senders.

When Dharma is about to disappear,
the world is evil, feculent and disordered,
poeple’s sexual desire are like raging fire,
their hearts are deluded and they confuse right and wrong.
They have adulteries behind their spouses,
and think of lust days and nights ceaselessly.
If they can recite the Great Compassion Dharani sincerely,
the fire of sexual desire will quench and the evil minds will extinguish.

If I glorify the effect and power of this Mantra in detail,
even one kalpa is not enough for the glorification.”

Then Avalokitesvara Bodhisattva told the Brahmas: “Recite this Mantra 5 times, use threads of 5 colors to tie knots, then recite the Dharani 21 times, tie 21 knots, wear it on neck. This Mantra has been spoken by previous 9.9 billions Ganges-river-sands Buddhas.

Those Buddhas spoke this Mantra for the practitioners who practice the six Perfections (Paramita) but have not yet fulfilled them, to make them succeed quickly;

For those who have not yet aroused Bodhi-Heart, to make them arouse their Bodhi-Heart quickly;

For Sravakas who have not yet achieved fruitions, to make them achieve fruitions quickly;

For all gods and supernatural persons in the three-thousand-great-thousand worlds, who have not yet aroused the unsurpassed Bodhi-Heart, to make them arouse the Bodhi-Heart quickly;

For all living beings who have not yet gained the root of faith in Mahayana, with the mighty holy power of this Dharani, their seeds of Mahayana and Dharma-buds will grow quickly; with the power of my expedients, mercy and compassion, all of their needs will be supplied.

For those living beings of the three evil paths, who live in the gloomy regions of the three-thousand-great-thousand worlds, when they hear this Mantra, they will all be free from suffering;

For Bodhisattvas who have not yet achieved the first Bhumi, to make them achieve quickly, and make them achieve even up to the tenth Bhumi, and even up to the Buddhahood, with the thirty-two marks and the eighty minor marks achieved naturally.

If a Voice-Hearer (Sravaka) once hears this Dharani pass by his ears, if he practices and writes this Dharani, and if he settles down with straightforward heart in accord with Dharma, then he will naturally achieve the four Sramana-fruits even if he does not seek for the fruitions.

Suppose all the mountains, rivers, cliffs, and oceans in the three-thousand-great-thousand worlds can be boiled; the Sumeru mountains and Cakravada-parvata mountains can be shaken, and grinded to dust, all living beings of that magnitude will arouse the unsurpassed Bodhi-Hearts [by the power of this Dharani].

If anyone prays for any wish in his present life, he should keep the Abstinent-precepts(*) and keep reciting this Dharani for 21 days, then his wishes will certainly be fulfilled. From the verge of the previous birth-and-death to the verge of the next birth-and-death, all his evil karmas will be cleaned up. In the three-thousand-great-thousand worlds, all the Buddhas, Bodhisattvas, Brahmas, Sakra Devanam-Indra (heavenly lord), the four guardian gods, divinities, immortals, and dragon-kings, will bear witness.”

(* Abstinent-precepts: The precepts of Tzie/Zhai. To observe these precepts, one must:
1. eats only vegetarian food;
2. takes only one meal before noon each day, eating after noon is prohibited;
3. also keeps the five basic precepts: no killing, no stealing, no sexual misconduct, no false speech, no consumption of alcohol.)

“If a human or heavenly being, who recites and holds this Dharani, baths in a river or a sea, the nearby living beings wet by his bath-water will have all their weighty sins cleaned and be reborn in pure-lands of other directions. They will be born through miraculous creation from lotuses, and will not undergo birth from wombs, moistures, or eggs. How much more so, for those who recite and hold this Dharani themselves!”

“If one who recites and holds this Dharani is walking, a wind blows his hair and clothes, then the living beings blown by the wind that previously touched the Mantra-holder will have all their heavy obstructions and evil karmas cleansed, will not continue to suffer from karmas of the three evil paths, and often be born in front of Buddhas. It should be known that the Mantra-holder’s blessings, virtues, and fruit-repayments will be unimaginable.”

“If the Mantra-holder says anything, no matter good or bad, it sounds like pure Dharma-sound to all heavenly demons, Exterior-paths practitioners, gods, dragons, ghosts, and spirits, thus they will respect the Mantra-holder as if he were a Buddha.”

“As to one who recites and holds this Dharani, we should know that he is a store of Buddha-bodies, because he is cherished by 9.9 billions Ganges-river-sands Buddhas;

We should know that he is a brilliant light store, because he is illuminated by the light of all Tathagatas;

We should know that he is a store of mercies and compassions, because he constantly saves living beings with this Dharani;

We should know that he is a wonderful-Dharmas store, because this Dharani includes all Dharani-Gates;

We should know that the he is a store of Dhyana and Samadhi, because hundreds of thousands of Samadhis often appear in front of him;

We should know that the he is an Empty Spaces store, because he constantly observes living beings with wisdom of emptiness;

We should know that the he is a store of intrepidities, because he is constantly guarded by dragons, gods, and virtuous gods;

We should know that the he is a Wonderful Language store, because the Dharani-Sound come from his mouth is uninterrupted;

We should know that the he is an Eternally-Abiding store, because the three-disasters and evil-kalpas cannot harm him;

We should know that the he is a Liberation store, because heavenly demons and Exterior-paths practitioners cannot detain him;

We should know that the he is a Medicine-King store, because he constantly heals living beings with this Dharani;

We should know that the he is a supernatural power store, because he can freely travel round the Buddha-Worlds.

The glorifications for the merits and virtues of the Mantra-holder are endless.”

“Virtuous men, if one tires of the sufferings of the world and seeks for happiness of long life, he should settle down in an unoccupied and clean place, make a pure Secure Boundary, recite this Dharani towards his clothing, water, foods, fragrances, or medicines for 108 times and then use them, then he will certainly gain a long life. If he can make a Secure Boundary, accept and hold the Dharani in accord with Dharma, then all things will be achievable.”

“The method of making a Secure Boundary is:

Recite the Dharani 21 times towards a knife, and then countermark the ground with the knife to make a boundary;

or recite the Dharani 21 times towards some clean water, and then sprinkle it around as the boundary;

or recite the Dharani 21 times towards some white mustard seeds, and then scatter them around to mark a boundary,;

or make a boundary by mental visualisation;

or recite the Dharani 21 times towards some clean ashes(of Incense) and use them to mark a boundary;

or recite the Dharani 21 times towards a five-colored thread and then make a closed circle on the ground with the threads as a boundary.

All of these will do.

If one can accept and hold the Dharani in accord with the Dharma, he will achieve the fruit naturally.”

“If anyone just hears the name of this Dharani, his weighty sins of births and deaths of countless kalpas will be eliminated, how much more so, of those who recite and hold this Mantra themselves! If anyone can know and recite this holy Mantra, we should know that he has already offered and sustained innumerable Buddhas and have widely planted his virtuous roots. If he can recite and hold the Dharani in accord with Dharma to relieve all living beings from sufferings, we should know that he is the one with the great compassionate heart, and will become a Buddha soon.”

“If he recites the Dharani for all living beings that he sees, make them hear the Dharani and make it become a cause of their achievement of Bodhi, then, his merits and virtues are immeasurable, boundless, and cannot be praised completely.”

“If he can, with pure sincerity, apply his heart to keep the Abstinent-precepts, repent the previous sins on behalf of all living beings, also repent his own various sins accumulated in countless past kalpas, keep reciting this Dharani and never allow the sound of recitation to be interrupted, then he will achieve the four Sramana-fruits in his present life; if he has excellent talent for Dharma (literally: sharp root) and masters the skillful means of Wisdom-Observing, then achieving the fruits of ten Bhumis is not difficult for him, not to mention those small worldly blessings. All his wishes will be fulfilled.”

“If he wishes to command ghosts, he should find a skull in the wild, wash it clean, set up a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, and make offerings of multifarious fragrances, flowers, drinks, and vegetable foods. Do this day after day, then 7 days later, the ghost will appear and obey his orders.”

“If he wish to command the four guardian gods, he should recite towards a sandalwood and burn it, then he will achieve the goal – because the power of the Bodhisattva’s great compassionate vows are deep and weighty, and the power of this holy Dharani is mighty and vast.”

The Buddha told Ananda: “When there are catastrophes in a country, if the king of the country can manage state affairs according to correct laws, be liberal toward people and animals, not to do anybody an injustice, absolve people from blames, and for 7 days and 7 nights, keep both his body and his mind sincere and diligent, and in this way recite and hold this Great Compassionate Heart Dharani Holy Mantra, then all the catastrophes of his country will disappear, the five kinds of crops will be abundant and his people will live in peace and happiness.”

“If a country is being frequently invaded by enemies from other countries, people are unsafe and ministers are traitorous, pestilences are spreading everywhere, the rains and the droughts are unbalanced and unseasonable, or even the sun and the moon lost their accuracy, when such disasters come, the people should make a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva and set it facing the west, make offerings to it sincerely with fragrances, flowers, streamers, precious canopies, or vegetable foods and drinks of hundreds of tastes, and, for 7 days and 7 nights, if the king of the country can keep both his body and mind sincere and diligent, and in this way recite and hold the Sacrosanct Wonderful Phrases of this Dharani, then the foreign enemies will be tamed of themselves, they will return to their own countries and make no further disturbance. These countries will be in communication and will have friendly relations, the princes and officers will be loyal, the queen, the prince’s wife, and the maids will also be loyal to the king. Dragons, ghosts and spirits will protect this country, the rains will be seasonal, the fruits will be abundant, and the people will be happy.”

“If anyone in a family gets a serious evil disease, or if hundreds of monsters appear, or if ghosts, spirits, and demons deplete and demolish the family; or if some villains malign the family and plot to harm them; or if the members of the family are disharmonious, they should set up a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the name of Avalokitesvara Bodhisattva with their deep-felt sincere heart, and then recite this Dharani fully 1000 times, then all those misfortunes will disappear, the family will be peaceful forever.”

Ananda asked the Buddha: “Bhagavan, what is the name of this Mantra? How should we accept and hold it?”

The Buddha told Ananda: “This holy Mantra has many names, one of them is Vast, Great, Perfect, another is Unimpeded Great Compassion, another is Relieving Sufferings Dharani, another is Lengthening Life Dharani, another is Extinguishing Evil Destinies Dharani, another is Breaking Evil Karma Hindrances Dharani, another is Wish-Fulfilling Dharani, another is The Dharani Of The Freedom In Accord With The Heart, another is Quickly Exceeding The Upper Stages Dharani. Thus should you accept and hold it.”

Then Ananda asked the Buddha: “Bhagavan, what is the name of this Bodhisattva-Mahasattva, who is so good to teach us this Dharani?”

The Buddha said: “This Bodhisattva is called Avalokitesvara, the Unrestricted One, also called Nipping a Lariat, also called A Thousand Bright Eyes. Virtuous man, this Avalokitesvara Bodhisattva has unimaginable mighty and holy powers. Uncountable kalpas before, he had already been a Buddha named True Dharma Brightness Tathagata. Because of the power of his great compassionate vows, and in order to call upon all Bodhisattvas to comfort and please all living beings, he appears as a Bodhisattva. All of you, including the Bodhisattvas, Brahmas, Gods of the 33 heavens, dragons, and divinities, should show respect to him, do not despise him. All heavenly and human beings should constantly make offerings to him and recite his name absorbedly, then they will get infinite blessings and eliminate countless sins, and at the end of their lives, they will be reborn in the Pure Land of Amitabha Buddha.”

The Buddha told Ananda: “This holy Mantra spoken by Avalokitesvara Bodhisattva is true, real, and not false. If you wish to invite this Bodhisattva to come, recite the Mantra 21 times towards a Guggula Incense and burn it, then this Bodhisattva will come.”

“If being possessed by a soul of cat, find a dead cat’s skull, burn it to ashes, mix the ashes with clean soil, and then use them to shape a cat. In front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times towards a wrought iron knife, and then cut the model into 108 pieces with the knife. Recite once, cut once, and say his name once, then the cat’s soul will leave and never return.”

“If harmed by mediumistic insects(Gu), mix Karpura(Dragon Brain Incense) with a same bulk of Guggula Incense, add 1 bowl of Well-flower-water and decoct them into 1 bowl of decoction; when done, recite the Dharani 108 times towards the decoction in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, then take the decoction, the illness will be healed.”

(*[Note] Well-flower-water: the purest water from a well – each morning, the very first bucket of water from the well)

“If bitten by fierce snakes or scorpions, recite the Dharani 7 times towards some powder of dry gingers, apply the powder on the bite and they will be healed.”

“If someone plots to harm you because of hatred and resentment, you should find some clean soil, or flour, or wax, to shape the enemy’s body. In front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times towards a wrought iron knife, then cut the model into 108 pieces with the knife. Recite once and cut once and say his name once, and then burn up all 108 pieces. After that, the enemy will be happy, will respect you and will like to befriend you for his entire life.”

“If you have the eye-diseases of dimmed vision or blindness, or if your eyes are covered by a white haze or a red film, you should find a Haritaki fruit, an Amala fruit, and a Vihetaki fruit, and grind them into powder. During the grinding, you must guard their purity: do not be seen by women who have just given birth, or by pigs or dogs, and you should keep reciting a Buddha’s name, mix the powder with white honey or human milk. The human milk must be from a mother of a boy, not from mothers of girls. When the medicine is done, in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards the medicine, then apply it on the sick eyes for fully 7 days, stay in a quite room and do not be exposed to wind, then the eyes will recover, the white haze and red film will disappear, and the eyesight will be very clear.”

“If you are afflicted by recurrent fevers, recite the Dharani 21 times towards the skin of a tiger, panther, or a wolf, place the skin on your body and the fever will be healed. The skin of a lion is best.”

“If someone is bitten by a snake, get some earwax of that person, recite the Dharani 21 times towards the earwax, apply them on his sore, then it will be healed.”

“If an evil fever enters your heart, and it is so oppressive that makes you even wish to die, in this case, you should find a peach-glue as big as a normal peach, add 1 bowl of clean water and decoct them into a half bowl of decoction. When done, recite the Dharani 7 times towards the decoction, take them all, than the disease will be healed. The medicine should not be decocted by a woman.”

“If you are possessed by a ghost, recite the Dharani 21 times towards a Guggula incense and burn it to fume the nostrils, further, make 7 pills of Guggula each as big as a rabbit dung, recite the Dharani 21 times towards them and take them, then you will be cured. Be careful: do not drink alcohol, do not eat meat or the five-pungencies, and do not abuse others. If you find some Manahsila (realgar), mix it with white mustard seeds and YanSheng-salt, then recite the Dharani 21 times towards the mixture and burn it under the bed of the patient, then the possessing ghost will run away and not dare to stay.

(*[Note] The five-pungencies are: onions, leeks, garlic, chives or shallots)

“For deafness, recite the Dharani towards some sesame oil and drop the oil into ears, then the disease will be healed.”

“If someone is suffering from hemiplegias, his nose is blocked and his hands and feet cannot move because of apoplexy, you should mix some sesame oil with Green-wood-spice and decoct them, recite the Dharani 21 times towards the mixture, and rub it on the body, then the diseases will forever be healed. Another prescription: recite the Dharani 21 times towards some pure cow ghee, and rub it on the body, then the diseases will also be healed.”

“For dystocias, recite the Dharani 21 times towards sesame oil and apply on both the navel and the jade-gate of the woman who is giving birth, then there will be an easy birth.”

“If a baby dies in a pregnant woman’s womb, find one large Lerng(*) of hyssops, mix it with 2 bowls of clean water, and decoct them into 1 bowl of decoction. Recite the Dharani 21 times towards the decoction and let the woman take it, then the dead baby will come out, and the woman will not be in pain. If the placenta does not come out, let her take this medicine again and it will be fine.”

(* Lerng: a Chinese measurement)

“If you have a disease that your heart is often attacked by an unbearable pain, this is called Hidden Corpse Disease. Find a Fume-Land Incense with mature nipples, recite the Dharani 21 times towards it, chew and swallow it – no matter more or less. After some time, it will cause vomiting or diarrhoea, then the disease will be healed. Do not eat any of the five-pungencies, do not eat meat, and do not drink alcohol.”

“If burned by a fire, recite the Dharani 21 times towards some dung of black cows, apply them on the sores, the pain will be healed.”

“If one’s heart is being attacked by ascarids, recite the Dharani 21 times towards a half bowl of urine of a white horse and take it, then the disease will be healed. If the disease is serious, take more medicine up to 1 bowl, then the ascarids will come out like a linked rope.”

“For a Nail-sore, find some Ling-Sil-leaves, grind them and get the juice, recite the Dharani 21 times towards the juice, apply the juice to the sore, pull the sore out by the root and it will be healed immediately.”

“If one’s eyes were bitten by flies, find some new dung of donkey, filter it and get the liquid, recite the Dharani 21 times towards the liquid, drop it into the eyes when lying on the bed at night, then the disease will be healed.”

“For bellyaches, mix Well-flower-water with YanSheng-salt to make 21 pellets, recite the Dharani 21 times towards them, take half a bowl of the medicine, then the disease will be healed.”

“For red-eyed diseases, or neoplasms in eyes, or cataracts, find some leaves of Chinese-wolfberry (Gau-Gey), grind them and get their juice, recite the Dharani 21 times towards the juice, soak a bronze copper coin in the juice overnight, recite the Dharani towards it 7 more times, drop the juice into the eyes, then the disease will be healed.”

“If someone is afraid and not peaceful at night, and he may even be frightened when entering or leaving a house, he should make a rope with white threads, recite the Dharani 21 times towards it, tie it into 21 knots, and wear it on his neck, then the fear will disappear. Not only will his fear disappear, his sins will also be eliminated.”

“If some unexpected calamities come to your household, find a guava branch, cut it into 1008 segments, smear some ghee and honey on both ends of them, recite the Dharani once and burn one segment, burn up all 1008 segments in this way, then all calamities will disappear. This must be done in front of a Buddha.”

“If you recite the Dharani 21 times towards a white flagleaf and tie it to your right arm, you will always win others in all fighting places and debating places.”

“If you find some leaves and branches of Sami(*), cut them into 1008 segments, smear some true-cow-ghee and white-honey-cow-ghee on both ends of them, recite the Dharani once towards each segment and burn it, and burn up all 1008 segments in this way. Do this 3 times each day, 1008 times each time, for 7 days, then you, as a Mantra-master, will realize the Through-Wisdom of yourself.”

(* Sami: Chinese wolfberry / medlar)

“If you wish to tame powerful ghosts or spirits, find some Wood-Wan-Tzee, recite the Dharani 49 times towards them, smear some ghee and honey on them, and burn them up. This must be done in front of a statue of Great Compassionate Avalokitesvara Bodhisattva.”

“If you put 1 large Lerng of bezoar(Cow yellow) into a lapis-lazuli bottle, then put the bottle in front of a statue of Great Compassionate Avalokitesvara Bodhisattva, recite the Dharani 108 times toward it, apply the bezoar on your body and dot it on your forehead, then all gods, dragons, ghosts, spirits, human and non-human beings will be pleased.”

(* Lerng: A Chinese measurement)

“If being chained and locked, find some dung of white pigeons, recite the Dharani 108 times towards them, smear them on your hands and rub the chains and locks, then the chains and locks will open of themselves.”

“If a husband and wife have a disharmonious relationship and their situation is like that of water and fire, find some feathers of the tail of mandarin ducks, in front of a statue of Great Compassionate Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards the feathers and let the couple wear them, then the couple will be delightful, and will love and respect each other unto the end of their lives.”

“If the seeds and fruits in your farm are being eaten by insects, find some clean ashes, or clean sands, or clean water, recite the Dharani 21 times towards them, sprinkle them around the farm and the seedlings, then the insects will quit. If you sprinkle some Mantra-water on the fruit trees, the insects will not dare to eat the fruits.”

The Mudras of Great Compassion Dharani

The Buddha told Ananda: ”
For richness, treasures, or various valuables and necessities, use the Wish-Fulfilling Pearl Mudra(gesture).

For seeking stable life in various unstable situations, use the Pasa(lasso / lariat) Mudra.

For various diseases in abdomen, use the Precious Bowl Mudra.

For vanquishing all demons, monsters, ghosts, and spirits, use the Precious Glave(double edge sword) Mudra.

For vanquishing all heavenly demons and deities, use the Vajra Mudra.

For taming all enemies, use the Vajra Pestle Mudra.

For eliminating all fears in any situation, use the Fearless-Giving (Abhayam-dada) Mudra.

For healing dim eyes, use the Sun-Quintessence Mani Mudra.

If one has a disease caused by the poison of heat and seeks for refreshing coolness, he should use the Moon-Quintessence Mani Mudra.

For high positions and promotions, use the Precious Bow Mudra.

For meeting all virtuous friends as soon as possible, use the Precious Arrow Mudra.

For healing various diseases on one’s body, use the Willow Branch Mudra.

For eliminating evil obstacles and misfortunes of one’s body, use the White Whisk Mudra.

For good harmony among all relatives, use the Precious Vase Mudra.

For evading all tigers, wolves, jackals, panthers, and other fierce beasts, use the Shield Mudra.

For always resting in peace and avoiding being imprisoned, use the Axe-Tomahawk Mudra.

For commanding men and women, use the Jade Bracelet Mudra.

For various merits and virtues, use the White Lotus Mudra.

For rebirth in pure lands of the ten directions, use the Blue Lotus Mudra.

For great wisdom, use the Precious Mirror Mudra.

For personally meeting all Buddhas of the ten directions, use the Purple Lotus Mudra.

For underground precious deposits, use the Precious Box Mudra.

For achieving the Way(Tao) of immortals, use the Five Colored Cloud Mudra.

For rebirth in Brahma heaven, use the Bath Bottle Mudra.

For rebirth in heavenly palaces, use the Red Lotus Mudra.

For vanquishing traitors of other places, use the Precious Halberd Mudra.

For summoning all virtuous heavenly gods, use the Precious Trumpet Shell Mudra.

For commanding all ghosts and spirits, use the Skull Staff Mudra.

For the Buddhas of the ten directions coming to receive you with their hands quickly, use the Prayer Beads Mudra.

For achieving all superior wonderful Brahma sounds, use the Precious Bell Mudra.

For the ability of eloquent, clever, and wonderful speech (mouth karma), use the Precious Seal Mudra.

To be constantly guarded by virtuous gods and dragon kings, use the Kusinagara Iron Hook Mudra.

For mercifully sheltering and protecting all living beings, use the Tin Staff Mudra.

For making all living beings always respect and love each others, use the Joining Palms Mudra.

For always being reborn beside Buddhas for all lifetimes, use the Nirmana(Miraculously Created) Buddha Mudra.

To be always reborn in the palaces of Buddhas for all lifetimes, and never be born from a womb, use the Nirmana-Palace Mudra.

For eruditeness, use the Precious Sutra Mudra.

If you wish that from your current incarnation(lifetime) to the incarnation that you are a Buddha, you will never retrogress from or lose the Bodhi-Heart, use the Non-retrogression Gold Wheel Mudra.

If you wish that the Buddhas of the ten directions will come quickly to rub your summit and award you the mark of future Buddhahood, use the Summit Nirmana Buddha Mudra.

For fruits, melons, and various crops, use the Grape Mudra.

There are thousands of such requesting Mudras, now I have just briefly said some of them.”

Sunlight Bodhisattva then spoke a great holy Mantra for those who accept and hold the Great Compassionate Heart Dharani to protect them:

“Namo Buddha Kunami, Namo Dharma Mahadi, Namo Sangha Tayeni, DhriBhuBhi Sattva Yam Namo”

“This Mantra can extinguish all sins, and can evade demons and natural disasters. If one can recite the Dharani once and bow to the Buddhas once, 3 times daily, recite the Dharani and bow to the Buddhas, then in his next lifetime, he will gain the delightful fruit-repayment that all of his facial features are handsome.”

Moonlight Bodhisattva also spoke a Dharani to protect practitioners:

“Sumdhidi Tusuza Ahjamidi Uduza SumKiza Bolaidi Yemijaza Uduza Kuladiza Kimoza Svaha”

(* in the above sentence, the ‘z’ should be pronounced as [tz])

“Recite this Mantra five times, making a Mantra-Rope with five colored threads, and wear it on where it is sore. This Mantra had been spoken by the previous 40 Ganges-river-sands Buddhas, now I also speak it, for supporting all practitioners, for eliminating all obstacles and calamities, for healing all serious diseases and relieving all sufferings, for accomplishing all virtuous Dharmas, for eliminating all fears.”

The Buddha told Ananda: “You should accept and uphold this Great Compassion Dharani with a deeply pure heart, spread it abroad widely throughout Jambudvipa and never allow it to be lost. This Dharani can greatly benefit all living beings of the Three Realms of Transmigrations, all living beings suffering from diseases can use this Dharani to heal their diseases. Even a withered tree can grow new branches, flowers and fruits when someone recites this great holy Dharani towards it. Thus, it is impossible that any diseases of sentient and conscious beings cannot be healed by this Dharani.”

“Virtuous man, the mighty and sacrosanct power of this Dharani is unimaginable, is unimaginable, and one will never be able to fully praise it. If one has not extensively planted virtuous roots since the long distant past, he is not able to hear even the name of this Dharani, much less that he could see it. All of you in this congregation — the gods, human beings, dragons, spirits, should accordingly rejoice when hearing my praise. Slandering this Dharani is equal to slandering those 9.9 billion Ganges-river-sands Buddhas.

If anyone doubts, or disbelieves this Dharani, we should know that he loses great benefits forever. For billions of kalpas, he will constantly fall into the evil categories (of hell beings, hungry ghosts, and animals) and unable to escape; he will always be unable to see the Buddhas, unable to hear the Dharmas, and unable to see the Sanghas.”

After hearing the Buddha praise this Dharani, the whole congregation — the Bodhisattva-Mahasattvas, Vajra Secret-Traces Divinities, Brahmas, Sakra, gods, the four heavenly kings, dragons, ghosts, and spirits, were all delighted, they accepted the teaching respectfully and started practicing it.

Ven Master Sheng-yen // 23 Videos with English subtitles


This Youtube site has videos of Ven Master Sheng-yen’s lectures with English subtitles!
May all beings be happy
May all beings benefit

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Group cultivation enables us to enjoy steady growth in a safe environment.
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Sitting meditation is not only a method of Chan practice but also the be…   more
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With an open and broadened mind, one would not be disturbed by the environment. When you apply wisdom and make an effort to improve your environment—you will be at peace and every day will be a good day.   less

Buddhist Devotion


*please note: I really like this, but please when reading the word ‘guru’ change it to Great Masters of the Dharma or The Buddha, ‘guru’ just sounds so ‘outside yourself’ just MHO 🙂
hahah I don’t have a guru, I have a Great Dharma Teacher that points the way

-Upasika 

 

 

Devotion is the essence of the path, and if we have in mind nothing but the guru and feel nothing but fervent devotion, whatever occurs is perceived as his blessing. If we simply practice with this constantly present devotion, this is prayer itself.
When all thoughts are imbued with devotion to the guru, there is a natural confidence that this will take care of whatever may happen. All forms are the guru, all sounds are prayer, and all gross and subtle thoughts arise as devotion. Everything is spontaneously liberated in the absolute nature, like knots untied in the sky.

There are different levels of faith. First, clear faith refers to the joy and clarity and change in our perceptions that we experience when we hear about the qualities of the Three Jewels and the lives of the Buddha and the great teachers. Longing faith is experienced when we think about the latter and are filled with a great desire to know more about their qualities and to acquire these ourselves. Confident faith comes through practicing the Dharma, when we acquire complete confidence in the truth of the teachings and the enlightenment of the Buddha. Finally, when faith has become so much a part of ourselves that even if our lives were at risk we could never give it up, it has become irreversible faith.

The Excellent Path to Enlightenment

-Dilgo Khyentse Rinpoche

PRELIMINARIES TO THE METHOD OF CH’AN TRAINING Master Hsu Yun


PRELIMINARIES TO THE METHOD OF TRAINING

Master Hsu Yun

Master Hsu Yun

There are many kinds of method but I will deal briefly with them.

PREREQUISITES OF THE PERFORMANCE OF RELIGIOUS DUTY

(1) Firm belief in the (law of) causality

Whoever One may be, especially if striving to perform one’s religious duty, one should believe firmly in the law of causality. If one lacks this belief and does whatever one likes, not only will one fail in the performance of religious duty, but also there will be no escape from this law (of causality) even in the three unhappy ways.[1] An ancient master said: ‘If one wishes to know the causes formed in a previous life, one can find them in how one fares in the present life; if one wishes to know the effects in the next life, one can find them in one’s deeds in the present life.’ He also said: ‘The karma of our deeds will never be wiped out even after hundreds and thousands of aeons (but) as soon as conditions become ripe, we will have to bear the effects ourselves.’ The Surangama Sutra says: ‘If the causal ground is not a true one, the ripening (fruit) will be distorted’ Therefore, when one sows a good cause, one will reap a good fruit (and) when one sows an evil cause, one will reap an evil fruit; when one sows melon (seeds) one will gather melons (and) when one sows beans, one will gather beans. This is the plain truth. As I am talking about the law of causality, I will tell you two stories to illustrate it.

The first story is about the massacre of the Sakya clansmen by the Crystal King (Virudhaka).[2] Before the advent of Sakyamuni Buddha, there was near Kapila town a village inhabited by fishermen, and in it was a big pond. It happened that because of a great drought, the pond ran dry and all the fish were caught and eaten by the villagers. The last fish taken was a big one and before it was killed, a boy who never ate fish, played with it and thrice knocked its head. Later, after Sakyamuni Buddha’s appearance in this world, King Prasenajit[3] who believed in the Buddha-dharma, married a Sakya girl who then gave birth to a prince called Crsytal. When he was young, Crystal had his schooling in Kapila which was then inhabited by the Sakya clansmen. One day while playing, the boy ascended to the Buddha’s seat and was reprimanded by others who dragged him down. The boy cherished a grudge against the men and when he became king, he led his soldiers to attack Kapila, killing all its inhabitants. At the same time, the Buddha suffered from a headache which lasted three days. When His disciples asked Him to rescue the poor inhabitants, the Buddha replied that a fixed Karma could not be changed. By means of his miraculous powers, Maudgalyayana[4] rescued five hundred Sakya clansmen and thought he could give them refuge in his own bowl which was raised up in the air. When the bowl was brought down, all the men had been turned into blood. When asked by His chief disciples, the Buddha related the story (kung an) of the villagers who in days gone by had killed all the fish (in their pond); King Crystal had been the big fish and his soldiers the other fish in the pond; the inhabitants of Kapila who were now killed had been those who ate the fish; and the Buddha Himself had been the boy who thrice knocked the head of the big fish. (Karma was) now causing Him to suffer from a headache for three days in retribution for his previous act. Since there colud be no escape from the effects of a fixed Karma, the five hundred Sakya clansmen, although rescued by Maudgalyayana, shared the same fate. Later, King Crystal was reborn in a hell. (As cause produces effect which in turn becomes a new cause) the retribution (theory) is inexhaustible. The law of causality is really very dreadful.

The second story is that of (Ch’an master) Pai Chang who liberated a wild fox.[5] One day, after a Ch’an meeting, although all his disciples had retired, the old master Pai Chang noticed an elderly man who remained behind. Pai Chang asked the man what he was doing and he replied: ‘I am not a human being but the spirit of a wild fox. In my previous life, I was the head-monk of this place. One day, a monk asked me, “Does a man practicing self-cultivation, still become involved in the (theory of) retribution?” I replied, “No, he is free from the (theory of) retribution.” For this (reply) alone, I got involved in retribution and have now been the spirit of a wild fox for five hundred years, and am still unable to get away from it. Will the master be compassionate enough to enlighten me on all this?’ Pai Chang said to the old man: ‘Ask me the same question (and I will explain it to you).’ The man then said to the master: ‘I wish to ask the master this: Does one who practices self cultivation still get involved in the (theory of) retribution?’ Pai Chang replied: ‘He is not blind to cause and effect.’ Thereupon, the old man was greatly awakened; he prostrated himself before the master to thank him and said: ‘I am indebted to you for your (appropriate) reply to the question and am now liberated from the fox’s body.[6] I live in a (small) grotto on the mountain behind and hope you will grant me the usual rites for a dead monk.’ The following day, Pai Chang went to a mountain behind (his monastery), where in a (small) grotto he probed the ground with his staff and discovered a dead fox for whom the usual funeral rites for a dead monk were held.

(Dear) friends, after listening to these two stories, you will realize that the law of causality is indeed a dreadful (thing). Even after His attainment of Buddhahood, the Buddha still suffered a headache in retribution (for His former act). Retribution is infallible and fixed karma is inescapable. So we should always be heedful of all this and should be very careful about creating (new) causes.

(2) Strict observance if the rules of discipline (commandment)

In striving to perform one’s religious duty, the first thing is to observe the rules of discipline. For discipline is the fundamental of the Supreme Bodhi; discipline begets immutability and immutability begets wisdom. There is no such thing as self-cultivation without observance of the rules of discipline. The Surangama Sutra which lists four kinds of purity, clearly teaches us that cultivation of Samadhi (-mind) without observance of the rules of discipline, will not wipe out the dust (impurities). Even if there be manifestation of much knowledge with dhyana, this also will cause a fall into (the realm of) maras (evil demons) and heretics. Therefore, we know that observance of the rules of discipline is very important. A man observing them is supported and protected by dragon-kings and devas, and respected and feared by maras and heretics. A man breaking the rules of discipline is called a big robber by the ghosts who make a clean sweep of even his footprints. Formerly, in Kubhana state (Kashmir), there was nearby a monastery a poisonous dragon which frequently played havoc in the region. (In the monastery) five hundred arhats gathered together but failed to drive away the dragon with their collective power of Dhyana-samadhi. Later, a monk came (to the monastery) where he did not enter into Dhyana-samadhi; he merely said to the poisonous dragon: ‘Will the wise and virtuous one leave this place and go to some distant one.’ Thereupon, the poisonous dragon fled to a distant place. When asked by the arhats what miraculous power he had used to drive away the dragon, the monk replied: ‘I did not use the power of Dhyana-samadhi; I am only very careful about keeping the rules of discipline and I observe a minor one with the same care as a major one.’ So, we can see that the collective power of five hundred arhats’ Dhyana–samadhi cannot compare with a monk’s strict observance of the rules of discipline.
If you (retort and) ask me (why) the Sixth Patriarch said:

‘Why should discipline be observed if the mind is (already) impartial?
Why should straightforward men practice Ch’an ?’[7]

I will ask you back this question: ‘Is your mind already impartial and straightforward; if the (lady) Ch’ang O came down from the moon[8] with her naked body and embraced you in her arms, would your heart remain undisturbed; and if someone without any reason insults and beats you, will you not give rise to feelings of anger and resentment? Can you refrain from differentiating between enmity and affection, between hate and love, between self and other, and between right and wrong? If you can do all this, then you can open your mouth widely to talk, otherwise it is useless to tell a deliberate lie.’

(3) A firm faith

A firm believing mind is the fundamental of one’s training for performing one’s religious duty, because faith is the mother (or begetter) of the beginning (or source) of right doctrine, and because without faith, no good will derive therefrom. If we want to be liberated from (the round of) births and deaths, we must first have a firm believing mind. The Buddha said that all living beings on earth had (inherent in them) the meritorious Tathagata wisdom which they could not realize solely because of their false thinking and grasping. He also expounded all kinds of Dharma doors (to enlightenment) to cure (all kinds of) ailments from which living beings suffered. We should, therefore, believe that his words are not false and that all living beings can attain Buddhahood. But why have we failed to attain Buddhahood? It is because we have not gone into training according to the (correct) method. For example, we believe and know that bean curd can be made with soybean but if we do not start making it, soybean cannot turn into bean curd (for us). Now assuming that soybean is used for making bean curd, we shall still fail to make it if we do not know how to mix it with gypsum. If we know the method, we will grind the soybean (put the powder in water), boil it, take out the bean grounds and add a suitable quantity of gypsum powder; thus we will certainly get bean curd. Likewise, in the performance of our religious duty, Buddhahood will be unattainable not only because of lack of training, but also because of training not in conformity with the (correct) method. If our self-cultivation is practiced according to the (correct) method, without either backsliding or regret, we are bound to attain Buddhahood.

Therefore, we should firmly believe that fundamentally we are Buddhas, we should also firmly believe that self-cultivation performed according to the (correct) method is bound to result in the attainment of Buddha-hood. Master Yung Chia said (in his Song of Enlightenment):

‘When the real is attained, neither ego nor dharma exist,
And in a moment the avici karma[9] is eradicated.
If knowingly I lie to deceive living beings, my tongue
Will be pulled out for aeons uncountable as dust and sand.’[10]

The old master was very compassionate and took this boundless vow to urge those coming after him to develop a firm believing mind.

(4) Adoption of the method of training

After one has developed a firm faith, one should choose a Dharma door (to enlightenment) for one’s training. One should never change it, and when one’s choice has been made, either for repetition of the Buddha’s name, or for holding a mantra, or for Ch’an training, one should stick to it for ever without backsliding and regret. If today the method does not prove successful, tomorrow it shall be continued; if this year it does not prove successful, next year it shall be continued; and if in the present lifetime it does not prove successful, it shall be continued in the next life. The old master Kuei Shan said: ‘If one practices it in each succeeding reincarnation, the Buddha-stage can be expected.’ There are some people who are irresolute in their decisions; today after hearing a learned man praise the repetition of Buddha’s name, they decide to repeat it for a couple of days and tomorrow, after hearing another learned man praise Ch’an training, they will try it for another two days. If they like to play in this manner, they will go on doing so until their death without succeeding in getting any result. Is it not a pity?

METHOD OF CH’AN TRAINING

Athough there are many Dharma doors (to enlightenment), the Buddha, Patriarchs and Ancestors[11] were agreed that the Ch’an training was the unsurpassed wonderful door. In the Surangama assembly, the Buddha ordered Manjusri to choose between the (various modes of) complete enlightenment, and (he chose) Avalokitesvara Bodhisattva’s (method) of using the faculty of hearing, as the best. When we turn back the hearing to hear our self-nature, this is (one of the methods of) Ch’an training. This place is a Ch’an hall in which we should discuss this Ch’an training.

ESSENTIALS OF CH’AN TRAINING

Our daily activities are performed within the truth itself. Is there a place that is not a Bodhimandala?[12] Fundamentally a Ch’an hall is out of place; moreover Ch’an does not mean sitting (in meditation). The so-called Ch’an hall and the so-called Ch’an sitting are only provided for people (who encounter) insurmountable obstructions (of their own) and who are of shallow wisdom in this period of decadence (of the Dharma).

When one sits in this training, one’s body and mind should be well controlled. If they are not well controlled a small harm will be illness and a great harm will be entanglement with the demon, which is most regrettable. In the Ch’an hall, when incense sticks are burned for your walking or sitting, the aim is to ensure the control of body and mind. Besides this, there are many ways to control body and mind, but I will deal briefly with the essential ones.

When sitting in Ch’an meditation, the correct position is the natural one. The waist should not be pushed forward, for to do so is to pull upward the inner heat with the result that after the sitting, there will be tears, bad breath, uneasy respiration, loss of appetite and even vomiting of blood. Neither should the waist be drawn backward with dropped head, for this can easily cause dullness. As soon as dullness is felt, the meditator should open his eyes wide, pull up his waist and gently shake his buttocks, and dullness will disappear automatically.

If the training is undergone in hot haste, one will feel a certain annoying dryness in the chest. In this case, it will be advisable to stop the training for the time a half-inch of the incense stick takes to burn, and resume when one feels at ease again. If one does not proceed in this manner, one will, as time goes on, develop a hot and excitable character, and in the worst case, one may thereby become insane or get entangled with demons.

When the Ch’an sitting (in meditation) becomes effective, there will be (mental) states which are too many to enumerate, but if you do not cling to them, they will not hinder you. This is just what the proverb says: ‘Don’t wonder at the wonderful and the wonderful will be in full retreat.’ Even if you see evil spirits of all kinds coming to disturb you, you should take no notice of them and you should not be afraid of them. Even if Sakyamuni Buddha comes to lay His hand on your head[13] and prophesies (your future Buddhahood) you should not take any notice of all this and should not be delighted by it. The Surangama Sutra says: ‘A perfect state is that in which the mind is undisturbed by the saintly; an interpretation of the saintly is entanglement with all demons.’

The Ch’an Training
From the Hsu Yun Ho Shang Fa Hui
Tr. Lu K’uan Yu (Charles Luk)

[1]By going to (a) the hell of fire, (b) the hell of blood, where the inhabitants devour each other like animals and (c) the Asipattra hell of swords, where the leaves and grass are sharp-edged swords.

[2]This story was related by the Buddha himself.

[3]King of Sravasti and a contemporary of the Buddha. He was killed by his son, Virudhaka, known as the Crystal King and the Evil Born King, who supplanted him.

[4] Maha-Maudgalyayana, or Maudgalaputra, was one of the ten chief disciples of the Buddha, and was specially noted for his miraculous power; formerly an ascetic, he agreed with Sariputra that whichever first found the truth would reveal it to the other. Sariputra found the Buddha and brought Maudgalyayana to Him; the former is placed on His right, the latter on His left.

[5]This story is recorded in ‘The Transmission of the Lamp’ (Ching Te Ch’uan Teng Lu) and other Ch’an collections.

[6]In his previous life. the old monk had already succeeded in disentangling his mind (from its attachment to the phenomenal. However, he could not get away from Samsara because of the karma of misguiding his former disciple about retribution. In his present transmigration, he had realized a singleness of mind about leaving the world of animals and had thereby acquired the occult power of transforming his fox’s body into that of an old man. However, he still clung to the dual view of the existence of ego (subject) and fox (object) and could not free himself from this last bondage. Pai Chang’s words had a tremendous effect on the old man, releasing his mind from his doubt about his self-nature which fundamentally was pure and contained neither cause nor effect. Being free from this last bond, his self-nature now returned to normal and could function without further handicap; it could hear the master’s voice by means of its function. When function operated normally, its essence manifested itself; hence enlightenment.

[7]See ‘The Altar Sutra of the Six Patriarch,’ Chapter 3.

[8]The name of a very beautiflil lady who, according to a popular tale, stole the elixir of life and fled with it to the moon where she was changed into a frog.

[9]Avici is the last and deepest of the eight hells, where the culprits suffer, die, and are instantly reborn to suffering without interruption.

[10]As punishment for verbal sins.

[11]The Patriarchs are the six Patriarchs of China. The Ancestors are the great Ch’an Masters who came after the Patriarchs. Hsu Yun is now called an Ancestor.

[12]Bodhimandala: truth-plot, holy site, place of enlightenment.

[13]A custom of Buddha in teaching His disciples, from which the burning of spots on the head of a monk is said to have originated. The eventual vision of the Buddha is merely an impure creation of the deluded mind and does not really represent Him in His Dharmakaya which is inconceivable. Many meditators mistake such visions for the real and become involved with demons. (See Surangama Sutra.)

Samantabhadra Bodhisattva’s answer to a question from the Buddha


Samantabhadra Bodhisattva’s answer to a question from the Buddha .

Excerpt from The Surangama Sutra 

chapter: IV Self Enlightenment

section: Meditation on the six consciousnesses

Commentary ( abridged) by Ch’an Master Han Shan (1546-1623) Translated by Upasaka Lu K’uan Yu   

The Buddhas question to Bodhisattvas and  chief  Arhants in the assembly :

” When you developed your minds to awaken to the eighteen fields of sense , which one did you regard as the best means of perfection and by what methods did you enter the state of Samadhi? “

Following is  Samantabhadra Bodhisattva’s answer which also contains his vows/deeds.

Samantabhadra Bodhisattva then rose from his seat, prostrated himself with his head at the feet of the Buddha and declared :

“I was already a son of the Dharma king when formerly I was with the Tathagatas who were countless as the sands in the Ganges. All Buddhas in ten directions who teach their diciples to plant Bodhisattva roots, urge them to practise Samantabhadra deeds which are called after my name.World Honoured One , I always use my  mind to listen in order to distinguish the variety of views held by living beings. If in a place, seperated frm here by a number of worlds as countless as the sands in the Ganges, a living beings practises Samantbhadra deeds, I mount at once on a six-tusked elephant and reproduce myself in a hundred and a thousand apparitions to come to his aid. Even if he is unable to see me because of his great karmic obstruction, I secretly lay my hand on his head to protect and comfort him so that he can succeed. As a Buddha now asks about the best means of perfection, according to my personal experience, the best consists in hearing with the mind, which leads to non-discriminative discernment”

Click to read Entire Sutra 

Ten Great Vows of Samantabhadra Bodhisattva / Pu Xain Pusa 

To worship and respect all Buddhas.

Samantabhadra Bodhisattva / Pu Xian Pusa

To make praises to the Thus Come Ones.
To practice profoundly the giving of offerings.
To repent and reform all karmic hindrance.
To rejoice and follow in merit and virtue.
To request that the Dharma wheel be turned.
To request that the Buddhas remain in the world.
To always follow the Buddha’s teaching.
To constantly accord with all living beings.
To transfer all merit and virtue universally.

WISDOM, COMPASSION and EQUANIMITY




WISDOM, COMPASSION & EQUANIMITY

“You, me, us, we, them, those and whoever else you can think of do not have the authority to decide the existence of another life but our own. If in the construction of our existence we purposefully and intentionally make the destruction of another life part of the foundational frame work for our relationships with another, on any level, we cascade the effect through our own entire existence.
Believing then that another has no redeeming qualities, is in capable of change, is not worthy of respect, is the worst of the worst, and at the very least not fit for compassion is to build the same qualities upon our existence through every level.
Human life no matter the struggle and it obstacles, however personal, is worth the time and effort it takes to build compassion, to grow in non-judgement, and extend our understanding beyond our own incipient maturities. If on the other hand we should choose not to build these qualities into our existence then it is only a matter of time before such qualities, and that which embody them, are removed due to there non functionality within the larger existence of life we share. A larger existence that supports without judgement, gives without expectation of appreciation, accepts the purpose in all things, and provides for each regardless of its fitness to receive.
So, though we build the existence of another, know we are choosing our own.”

-Robert Pental

copied from a discussion on the death penalty, however the wisdom, compassion and equanimity the writer speaks of and defines in his post can be applied to any circumstance, any time, to anyone by anyone.

Namo Buddhaya

Right View


Guan Shi Yin Pusa

Right View

The Buddha taught that Right View is an essential part of the Buddhist path. In fact, Right View is part of the Eightfold Path, which is the basis of all Buddhist practice.

What Is the Eightfold Path?

After the historical Buddha realized enlightenment, he pondered for a time how he could teach others to realize enlightenment for themselves. A short time later he gave his first sermon as a Buddha, and in this sermon he laid out the foundation of all of his teachings — the Four Noble Truths. In this first sermon, the Buddha explained the nature of suffering, the cause of suffering, and the means to be liberated from suffering. This means is theEightfold Path.

  1. Right View
  2. Right Intention
  3. Right Speech
  4. Right Action
  5. Right Livelihood
  6. Right Effort
  7. Right Mindfulness
  8. Right Concentration

It is important to understand that the Eightfold Path is not a series of progressive steps to be mastered one after another. Each of the steps is to be developed and practiced together with the other steps, because they all support each other. Strictly speaking, there is no “first” or “last” step.

The eight steps of the path also support the three essential factors of Buddhist training — ethical conduct (sila), mental discipline (samadhi),and wisdom (prajna).

What Is Right View?

When the steps of the Eightfold Path are presented in a list, usually Right View is the first step (even though there is no “first” step). Right View supports wisdom. Wisdom in this sense is the understanding of things as they are, as explained in the teachings of the Four Noble Truths.

This understanding is not mere intellectual understanding. It is instead a thorough penetration of the Four Noble Truths. Theravada scholar Wapola Rahula called this penetration “seeing a thing in its true nature, without name and label.” (What the Buddha Taught, page 49)

Vietnamese Zen Teacher Thich Nhat Hanh wrote,

“Our happiness and the happiness of those around us depend on our degree of Right View. Touching reality deeply — knowing what is going on inside and outside of ourselves — is the way to liberate ourselves from the suffering that is caused by wrong perceptions. Right View is not an ideology, a system, or even a path. It is the insight we have into the reality of life, a living insight that fills us with understanding, peace, and love.” (The Heart of the Buddha’s Teaching, page 51)

In Mahayana Buddhism, prajna is associated with the intimate realization of shunyata — the teaching that all phenomena are empty of intrinsic being.

Cultivating Right View

Right View develops from practice of the Eightfold Path. For example, the practice of samadhi through Right Effort, Right Mindfulness and Right Concentration prepares the mind for penetrating insight. Meditation is associated with “Right Concentration.”

Ethical conduct through Right Speech, Right Action and Right Livelihood also support Right View through cultivation of compassion. Compassion and wisdom are said to be the two wings of Buddhism. Compassion helps us break through our narrow, self-centered views, which enables wisdom. Wisdom helps us realize nothing is really separate, which enables compassion.

By the same token, the wisdom parts of the path — Right View and Right Thought — support the other parts of the path. Ignorance is one of the root poisons that brings with it greed and ill-will.

The Role of Doctrine in Buddhism

The Buddha taught his followers not to accept his or any other teachings on blind faith. Instead, by examining teachings in the light of our own experience, we judge for ourselves what teachings we accept as true.

However, this doesn’t mean the doctrines of Buddhism are optional for Buddhists. Many converts to Buddhism in the West seem to think that all they need is meditation and mindfulness, and that the many doctrines of the Four This and Six That and Twelve Something Else can be ignored. This frivolous attitude is not exactly Right Effort.

Walpola Rahula said of the Eightfold Path, “Practically the whole teaching of the Buddha, to which he devoted himself during 45 years, deals in some way or other with this path.” The Buddha explained the Eightfold Path in many different ways, to reach people in different stages of spiritual development.

While Right View is not about doctrinal orthodoxy, that doesn’t mean it has no connection to doctrine at all. Thich Nhat Hanh says, “Right View is, most of all, a deep understanding of the Four Noble Truths.” Acquaintance with the Four Noble Truths is a big help, to say the least.

As I explained earlier, the Eightfold Path is part of the Four Noble Truths; in fact, it is the Fourth Noble Truth. Right View is penetrating insight into the nature of reality as described in the Four Noble Truths. So, while Right View is something much more profound that merely understanding doctrine, doctrine is still important and should not be brushed aside.

Although these teachings do not have to be “believed in” on faith, they should be understood provisionally. The teachings provide essential guidance, keeping us on the path to genuine wisdom. Without them, mindfulness and meditation can become just self-improvement projects.

A grounding in the teachings presented through the Four Noble Truths includes not just the Truths themselves, but also teachings on how everything is interconnected (Dependent Origination) and on the nature of individual existence (the Five Skandhas). As Walpola Rahula said, the Buddha spent 45 years explaining these teachings. They are what make Buddhism a distinctive spiritual path.

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Dependent Origination on Pure Land , Pure Mind WordPress

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Discourse on Right View