Tag Archives: compassion

A request to my fellow Bloggers : Join me and Buddhist Global Relief in our 4th Annual Walk to Feed the Hungry


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I am asking my blog followers, friends, fellow Buddhist and fellow bloggers on my blog roll, to join BGR and me in raising funds and awareness on the serious issues of hunger, worldwide. I am blessed with the most wonderful friends, new and old, all across this world, lets come together and work in harmony and solidarity to make an huge impact on world hunger. If not you, then who? We can do it!
Amituofo

With Metta,

Melissa Schaid / Changhui Upasika

“If you can’t feed a hundred people, feed just one.” -Mother Theresa 

http://www.youtube.com/watch?v=vtDRMPq5En8

 

What we do

We combat hunger

For close to a billion people around the world, hunger is a real, terrible, and ever-present fate that hounds their every step. According to the World Food Program, each year ten million people, many of them children, die of hunger and hunger-related diseases.  Each day over a hundred million people wonder where their next meal will come from.  Because it is so commonplace, chronic hunger seldom makes the headlines, seldom whips up massive waves of public sympathy.  Its victims suffer in silence, almost forgotten by those with assured livelihoods and comfortably filled stomachs.

The Buddha, however, clearly recognized the frightful toll that hunger takes on human life.  In the Dhammapada, he said “Hunger is the worst illness.” When people go hungry each day, for months and years on end, every aspect of their life is degraded.  The body loses mass and withers away; the pangs of hunger remain constant; one thinks only about food, dreams only about food.  And the ultimate prognosis for chronic hunger is grim: debilitating illness, perhaps an early death.

It is in response to the cries of those afflicted with chronic hunger that Buddhist Global Relief came into being, and it is to redress this condition that its programs are formulated.  Our primary purpose is to combat hunger.  We address our efforts both to assist victims of sudden disaster who need emergency food aid, and to enable those crippled by chronic food shortages to develop stable, long-term strategies of improved food security.  Our endeavor is to ensure that the world’s poorest people are provided with adequate nutrition, and provided with it long into the future.  Our hope is that, when their nutritional needs are met, they will be able to unfold and actualize their fullest potential for goodness and meaning in their lives.

“In giving food, one gives five things to the recipients: one gives life, beauty, happiness, strength, and mental clarity.  In giving these five things, one in turn partakes of life, beauty, happiness, strength, and mental clarity, whether in this world or in the heavenly realm.”

– Anguttara Nikaya 5:37

Our programs

  • BGR fights hunger and poverty in the developing world. BGR raises funds for food relief from both private donors and philanthropic organizations.  We provide grants to relief organizations, primarily local ones, working in third world communities to provide emergency food relief and to meet the need for clean water, education, and supporting infrastructure.
  • BGR seeks to develop local capacity. BGR works in partnership with agencies, temples, and relief organizations already operating on the ground to provide the needed relief to victims of natural disaster, violent conflict, and drought.  It also supports projects aimed at developing better long-term methods of food production and management in countries stricken by poverty and under-development.  In each instance, our goal is to enable local communities to develop long-term sustainable solutions to the problem of hunger.
  • BGR does not proselytize. Our guiding purpose is to provide aid, not to convert others to Buddhism.  Although our initial projects are being launched in countries with largely Buddhist populations, we do not restrict our aid to Buddhists or expect those who receive aid from us to embrace Buddhism.  BGR respects the religious beliefs and practices of the people whom it serves and seeks to work in harmony with those of all faiths to alleviate the plight of the poor.
  • BGR seeks to educate and involve fellow Buddhists and other Buddhist groups in the effort to eliminate hunger. BGR seeks to make the elimination of hunger an integral part of our contemporary Buddhist identity.  We bring Buddhist perspectives to bear on many dimensions of global poverty through teaching and publishing materials from our Buddhist tradition that are responsive to the unique challenges of the 21st century.

Where we work

As a newly established organization with limited means, we are focusing initially upon countries in Asia with predominantly Buddhist populations.  However, we fully understand that hunger knows no religion, nor does the universal ethic of the Buddha’s teaching permit us to limit our help to any one group of people.  As our resources and abilities grow, we will expand our work to include other people in other lands who suffer due to malnourishment and starvation.

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Registration administered throughFirstGiving website
For further information, visit ourWalks and FAQ pages

“Not all of us can do great things. But we can do small things with great love.” -Mother Teresa 

Small ways you can help, that make a big difference: 

1.) Walk with us at our  many locations. http://www.firstgiving.com/BuddhistGlobalRelief

2.) Create your own walk with your Sangha, Church, Club, Community and please let me know you are creating a walk, We’d like to promote and share your posts and walks on our social media also.Contact me at NYCsocialmedia@buddhistglobalrelief.org

3.) Donate directly to Venerable Bhikkhu Bodhi’s FirstGiving Page http://www.firstgiving.com/fundraiser/bhikkhubodhi/new-york

4.) Walk in solidarity with us all, in a virtual walk which you can create online through FIrstGiving http://www.firstgiving.com/BuddhistGlobalRelief

5.) Join, post and repost BGR’s various social media formats and content.

An Invitation from Venerable Bhikkhu Bodhi http://files.meetup.com/10146472/2013%20Walk%20Appeal%20Message-Open-rev.-2%20%281%29.pdf

BGR 2013 Walk to Feed the Hungry flier for your use at your event https://www.facebook.com/photo.php?fbid=10202048194472137&set=gm.662092343803629&type=1&theater  

Buddhist Global Relief website http://www.buddhistglobalrelief.org/index.html

Venerable Bhikkhu Bodhi’s personal BGR blog http://buddhistglobalrelief.wordpress.com/

BGR Facebook Fan Page https://www.facebook.com/pages/Buddhist-Global-Relief/140908022597845

BGR Twitter https://twitter.com/BuddhistGblRlf

BGR Compassionate Action Community NYC  Facebook Group https://www.facebook.com/groups/BGR.NYC.CompassionateActionCommunity/

BGR Compassionate Action Community NYC Twitter https://twitter.com/BGR_CAC_NYC

BGR Compassionate Action Community NYC MeetUp     http://www.meetup.com/BGR-Compassionate-Action-Community-NYC/

BGR on YOUTUBE http://www.youtube.com/user/BGRelief#p/a

6.) Become a  BGR volunteer: please contact Deena Scherer deenascherer@verizon.net

7.) Simply share this entire blog post.

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“At the end of life we will not be judged by how many diplomas we have received, how much money we have made, how many great things we have done.We will be judged by “I was hungry, and you gave me something to eat, I was naked and you clothed me. I was homeless, and you took me in.” -Mother Teresa

 

 

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From the most recognizable Buddhist World Leaders Respond To Violence Against Muslims In Myanmar


From the most recognizable Buddhist World Leaders:

Myanmar Buddhists Muslim

To Our Brother and Sister Buddhists in Myanmar,

As world Buddhist leaders we send our loving kindess and concern for the difficulties the people of Myanmar are faced with at this time. While it is a time of great positive change in Myanmar we are concerned about the growing ethnic violence and the targeting of Muslims in Rakhine State and the violence against Muslims and others across the country. The Burmese are a noble people, and Burmese Buddhists carry a long and profound history of upholding the Dharma.

We wish to reaffirm to the world and to support you in practicing the most fundamental Buddhist principles of non-harming, mutual respect and compassion.

These fundamental principles taught by the Buddha are at the core of Buddhist practice:

Buddhist teaching is based on the precepts of refraining from killing and causing harm.
Buddhist teaching is based on compassion and mutual care.
Buddhist teaching offers respect to all, regardless of class, caste, race or creed.

We are with you for courageously standing up for these Buddhist principles even when others would demonize or harm Muslims or other ethnic groups. It is only through mutual respect, harmony and tolerance that Myanmar can become a modern great nation benefiting all her people and a shining example to the world.

Whether you are a Sayadaw or young monk or nun, or whether you are a lay Buddhist, please, speak out, stand up, reaffirm these Buddhist truths, and support all in Myanmar with the compassion, dignity and respect offered by the Buddha.

We stand with you in the Dharma,

Ven. Thich Nhat Hanh
Nobel Peace Prize Nominee
Vietnam

Ven. Bhikkhu Bodhi
President Buddhist Global Relief
(world’s foremost translator of the Pali Canon)
Sri Lanka/USA

Dr. AT Ariyaratne
Founder Nationwide Sarvodaya Movement
Ghandi Peace Prize Laureate
Sri Lanka

Ven. Chao Khun Raja Sumedhajahn
Elder, Ajahn Chah Monasteries
Wat Ratanavan, Thailand

Ven. Phra Paisal Visalo
Chair Buddhika Network Buddhism and Society
Thailand

Ven. Arjia Rinpoche VIII
Abbot Tibetan Mongolian Cultural Center
Mongolia/USA

Ven. Shodo Harada Roshi
Abbot Sogenji Rinzai Zen Monastery
Japan

Achariya Professor J Simmer Brown
Chairperson Buddhist Studies
Naropa Buddhist University
USA

Ven. Ajahn Amaro Mahathera
Abbot Amaravati Vihara
England

Ven. Hozan A Senauke
International Network of Engaged Buddhists
Worldwide

Younge Khachab Rinpoche VIII
Abbot Younge Drodul Ling
Canada

Ven. Sr. Thich Nu Chan Kong
President Plum Village Zen temples
France/Vietnam

Dr. Jack Kornfield Vipassana Achariya
Convener Western Buddhist Teachers Council
USA

Lama Surya Das
Dzogchen Foundation International
Vajrayana Tibet/USA

Ven. Zoketsu N. Fischer Soto Roshi
Fmr. Abbot largest Zen community in the West
USA/Japan

Tulku Sherdor Rinpoche
Director BI. Wisdom Institute
Canada

Professor Robert Tenzin C. Thurman
Center for Buddhist Studies
Columbia University
USA

HH the XIV Dalai Lama
Nobel Laureate
Tibet/India
Though not able to be reached in time to sign this letter, HH the Dalai Lama has publicly and repeatedly stated his concern about the Rohingya Muslims in Myanmar. He urges everyone to continue to practice non-violence and retain the religious harmony that is central to our ancient and revered culture.

Source:Huffington Post : Buddhist Leaders Respond To Violence Against Muslims In Myanmar

http://www.huffingtonpost.com/2012/12/10/buddhist-leaders-respond-to-violence-against-muslims-in-myanmar_n_2272336.html

“That which understands error is not itself in error”


“Doing the best we can always entails seeing where

we can do better.

This is what is meant by “always being disturbed by the Truth.” As we view the imperfections of our actions, we are allowed to see with the eyes of the Buddha:  “That which understands error is not itself in error”  So one of the merits of our training is to be aware of the places where we need to purify our heart, and if we view this with the eyes of compassion, we will also see that what we have done in the past was the best that we could have done for that time. And now in the present moment, we may be able to do a bit better by acting with greater compassion, love and wisdom.”

-Rev. Jisho Perry

The “poise of a dying man”, teachings of Master Hsu-Yun


The “poise of a dying man”

teachings of Master Hsu-Yun

“Beyond meditation practice, there is attitude. A beginner must learn to cultivate what is called, “the poise of a dying man”. What is this poise? It is the poise of knowing what is important and what is not, and of being accepting and forgiving. Anyone who has ever been at the bedside of a dying man will understand this poise. What would the dying man do if someone were to insult him? Nothing. What would the dying man do if someone were to strike him? Nothing. As he lay there, would he scheme to become famous or wealthy? No. If someone who had once offended him were to ask him for his forgiveness would he not give it? Of course he would. A dying man knows the pointlessness of enmity. Hatred is always such a wretched feeling. Who wishes to die feeling hatred in his heart? No one. The dying seek love and peace.”

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.

Cloud and Water/ Ch’an Poem 1 ‘Forbearance’ by Venerable Master Hsing Yun


When people slander me, what should I do? Forbearance is the path of least harm. Set a good example for my children and grandchildren; Follow the gentle, not the violent.

By Venerable Master Hsing Yun 

We should not get too upset when slandered by others. It does not hurt us too much to get the short end of the stick once in a while for when the clouds clear, the sun will shine through. We need to treat others with sincerity and honesty, thereby setting a good example for the younger gen-erations. Even further, we need to “Follow the gentle, not the violent”. We should be reasonable when someone slanders us. Once slandered it appears we are getting the short end of the stick. This is not true. In reality, if we can be patient and uncalculating, if we refrain from seeking revenge, in time people will know the truth. Then the slander not only will not harm us but will become an opportunity to gain merit. Just as the Sutra of Forty-two Sections says, “To slander others is like blowing dust into the wind; not only will it not harm others, the dust will ulti-mately fall back on ourselves. To slander others is also like spitting up into the sky, when it falls, it will fall flat in our face”. Thus, we should not be bothered by others’ idle talk and slander. Instead, we should be tolerant, patient, and forgiving. The greatest strength in this world comes not from fists nor guns but from tolerance under insult. According to Buddhist teachings, the merit gained from practicing the precepts is not as great as the merit gained from practicing tolerance. So you can see here the strength of tolerance. In our practice the first thing we need to learn is tolerance. We have to be tolerant in our speech and should not yell at others for no apparent reason. We have to be tolerant in our bodies and should not show anger on our face. We have to be tolerant in our minds and be truly forgiving of the bad deeds that others have done to us. If we can do this, we set a good and invaluable example to the younger generations. There is a story in the Sutra of the One Hundred Parables. One day, a father sent his son to the market to buy some food and drinks to serve his guests. When his son did not return for a long time, the father was getting worried and went out to look for him. He found his son standing on the street staring at a stranger. The father was puzzled and asked him why he stared so. The son told his father that since the stranger would not step aside to let him pass, both of them decided to stare at each other to see who would give up first. The father was very mad and told his son to run home with the groceries and he would take his place and see who would win. Does not giving a single step mean victory? Does this make us truly happy? If we want to set a good example to the younger generations, we should be tolerant, patient, and forgiving. Our children will benefit from it tremendously.

 

Source: Cloud and Water

An Interpretation of Ch’an Poems

By Venerable Master Hsing Yun

Translated by

FoGuangShanInternationalTranslationCenter

________________◊_______________

May all beings benefit

Thank you to whoever posted Cloud and Water  ebook and ALLOWED copying, That is how we share the Dharma, keep it free

 

 

Doing the best we can -Rev. Jisho Perry


Doing the best we can always entails seeing where we can do better. This is what is meant by “always being disturbed by the Truth.” As we view the imperfections of our actions, we are allowed to see with the eyes of the Buddha:

“That which understands error is not itself in error”

So one of the merits of our training is to be aware of the places where we need to purify our heart, and if we view this with the eyes of compassion, we will also see that what we have done in the past was the best that we could have done for that time. And now in the present moment, we may be able to do a bit better by acting with greater compassion, love and wisdom

.-Rev. Jisho Perry

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

THE FOUR IMMEASURABLE STATES by Ven. Traleg Rinpoche


THE FOUR IMMEASURABLE STATES

Ven. Traleg Rinpoche

of Kagyu Evam Buddhist Institute, Melbourne

EQUANIMITY

All religious traditions emphasise that we should love one another. All of us, whatever we choose to believe, suffer, and all of us want to be happy, and are frustrated that our efforts so often are counter productive.
Over the centuries, practitioners of Buddhism have created a rich toolbox of methods to enable us to love our fellow humans, to drop hatred and become more effective human beings, more capable of knowing our own needs and of actually being of benefit to others.
In the Buddhist tradition each of these four positive attitudes can be developed with precision and clarity, so that we know ourselves well enough to be of real use to others. At the same time we cease imprisoning ourselves in habitual anger and hatred and liberate ourselves, at the same time as being more capable of helping others.
In order to cope better with our own roller coaster of emotions, the starting point is to develop equanimity. In the Buddhist tradition it’s not a question of contriving or manufacturing equanimity. It’s nothing to do with positive thinking, or blotting out the negative, or making affirmations. Equanimity is a discovery. It is discovered to be ever present. Underneath our roller coaster experience of pain, pleasure, happiness and dissatisfaction is the basic ground of our being, which is equanimity.
Equanimity means the absence of evaluation. Usually we are unable to look at the situation or deal with anybody without superimposing our own value judgements or subjective evaluations. We never see situations as they simply are. Our value judgements colour our understanding of the world and other people. Usually when we meet someone, even while we are in the midst of conversation, we are drawing our conclusions. Then we go away with a fixed impression that he is like this and like that. We project onto people rather than relate to them as they are.
From the viewpoint of equanimity, no-one is a downright enemy, or an everlasting friend. There are no real ultimate friends or enemies at all. As long as we look for friends we are bound to have enemies. The two exist simultaneously. We want to possess and have friends, which is why we create enemies. As soon as the communists cease to be our enemies, we make the Arabs into enemies. It is because we have the attitude of enmity towards others, we can have friends as well.
So equanimity is the key which unlocks the whole toolbox of spiritual development. It gives us access to the enormous diversity of tools available to anyone who wants to be more effective, capable, loving and compassionate. Equanimity is the start of the spiritual path.
Equanimity is not apathy, it is not a fatalistic indifference to what is going on. Equanimity is being completely open to reality so we can directly experience things as they are, rather than interpreting everything and making it into a second hand experience.
But equanimity isn’t enough. The next stage, in the Buddhist tradition, is to discover your capacity to love.

LOVE

Love is the great four letter word. The greatest art, the latest video clips, the most sublime religious poetry are all about love. Our whole culture is driven by the search for love, but we have become cynical, because our experience is mixed up with attachment, possession, clinging, expectation and demands.
In the Buddhist tradition, love is one of the four immeasurably great catalysts of being, along with equanimity, joy and compassion. Love is an indispenable foundation of spiritual practice. Love is the soil in which the flower of compassion may flower, nurtured by the pure water of joy in the shade of equanimity.
Yet we usually find ourselves slaves to love, held in the thrall of an elusive ideal in hope of deliverance from the complicated lives we have created for ourselves. Love so often is the name we give to a euphoric state which perpetuates our habitual lack of genuineness, or authenticity. In the name of love we make so many demands on others, we expect so much, we work out intellectually a whole drama. “Maybe she loves me, maybe she doesn’t.” Intellectualizing the love we think we feel loses touch with it.
The Buddhist tradition is to generate love unconditionally, without exceptions of being loved in return. In Buddhist meditation, the practitioner imaginatively pervades the world with love, in every direction. Start with yourself, filling your heart with loving kindness, abundant, grown great, free from enmity and free from distress. To love yourself is to be able to love all sentient beings, without reserve. There is nothing intellectual about this. There is no story to tell yourself about whom you love and whom you can’t.
You may be able to pause, and imagine someone who is hard to get on with, a difficult person in your life, and remember that they too are driven by the same desire for happiness as is everyone. Make use of your enemy to teach yourself patience, and the ability to love unconditionally.
Love is of the heart. It manifests in the level of intuition rather than intellect. You don’t need to interpret, or make judgements, or give yourself a part in a soap opera version of your own life. The heart directly experiences love. If you love completely then you don’t need to say, “I love you.” Because love becomes you and I. Love actually dissolves the gate between you and I, and between I and the universe.
Unconditional love is without desire to possess, because ultimately there is no possession and no possessor. Love does not take the inborn sense of I, me, mine as the constant reference point. It is spacious, neither selecting nor excluding.
Intellectualizing love creates such confusion you know longer no whether you love the person or hate him. You can no longer differentiate. Then, even when the relationship begins to break up you are still attached, still clinging to how it used to be in the past, still hoping it can magically come good again. You don’t even have enough space for a new relationship, a new space where you could actually appreciate and love someone else. When that happens we have to generate something else – compassion.

COMPASSION

If we are to be effective and capable in daily life, if we are to live up to our ideals, if we are to be of actual help to others, we need to train. The Buddhist tradition offers us a wide range of tools we can use to train ourselves. There are specific methods practiced over many centuries, to generate equanimity, to create a little spaciousness amidst our habitual clutter. There are methods to allow us to become more loving. But love can go stale and cold. This is when we need to generate compassion, which has larger connotations than love.
Compassion means openness or spaciousness, opening up to all situations we are in. It means not bogging down in subjective judgements. It means dropping the compulsion to be constantly asking: “How does this affect me? What do I think about this?” We create space, which allows us to sit back and look at everything properly and precisely. We can then see where our attachment comes from, how we colour our view of the world, how things go wrong.
In order to generate compassion one has first to generate warmth, firstly warmth towards oneself. One has to learn how to accept and like oneself, as only then can one like someone else. Unless you know how to have warmth and compassion towards yourself, you won’t be able to have it for other people. When you have it, then you can share it with others. You can’t share what you don’t have.
Compassion fulfils the needs of situations, as they arise. It is a readiness, an openness to respond properly and precisely, spontaneously, without the selfish agenda, without being so needy that the self gets in the way.
Compassion is the opposite of passion. Passion is egocentric. It is demanding, it makes demands on people. Compassion is open space, it’s undemanding, it’s generous. Compassion is direct, spontaneous. It is felt, rather than manufactured. It requires no investment of your identity or personality. It may take a bit of practice, but it is a natural capacity.
But then compassion can also go askew. You get involved with someone, trying to help them, but you judgement is tinged with sentimentality. It becomes part of ego’s game. You try to help someone, only they don’t respond as you want them to. You can’t rescue them, and that is frustrating. They insist on learning the hard way. No matter how hard you try to help him or her, they don’t change. You feel terrible and get depressed. You feel it would have been better if you hadn’t taken up the practice of compassion. At that point, you need another spiritual practice, which is to generate joy.
As an old Buddhist prayer says:
May all sentient beings enjoy
happiness and the root of happiness.
May they be free from suffering
and the root of suffering.
May they not be separated from the
great happiness devoid of suffering.
May they enjoy the great equanimity that is
free from passion, aggression and prejudice.
JOY

Buddhist tradition teaches us equanimity, love, compassion and joy. These four attitudes can be developed, with practice. They are helpful in daily life, and are the root of the spiritual life.
How does one cultivate joy? First, let’s be clear about what we mean. Joy is not the momentary elation of backing a winner. Joy is the steady appreciation of the qualities and potential of others without envy.
The basis of joy is self acceptance. I may be confused, I may suffer from conflicting emotions, and from intellectual perplexity, yet basically I recognise my capacitay to attain liberation. Joy arises from recognizing that your confusion is not inherent, your sufferings are not inevitable, that you do have choice. Your anxiety is not your human nature, it is merely a passing cloud, which will pass from the sky of its own accord.
This historic Buddha was a human being, who awoke to reality, and to his actual nature. He isn’t a god to be worshipped but a person whose example can be followed. What he did, is open to each person to do. None of us is a terrible person, or beyond redemption. No-one can save us from ourselves, but each of us can save ourselves. There is no person who does not have the capacity to become enlightened.
With that attitude one begins to have joy, which is the ability to look at things without being overwhelmed by emotion. Joy is the ability to appreciate the attributes and abilities of others, to rejoice in their beauty and strength, rather than become envious or judgemental. Joy is the antidote to competitiveness, Joy unlocks our ability to relate to the social world.
Joy is a sense of richness, of unboundedness, of not being necessarily a prisoner of the past. It is the opposite of a poverty stricken attitude, which is always comparing oneself, judging, ranking, criticising myself as better or worse than others.
But joy can also beome a prop. a reassurance that things aren’t so bad after all. Joy can become elation, you begin to congratulate yourself, which is nothing but an ego boost. Elation is just as irrelevant as feeling depressed.
It’s a highly emotional, unstable state, and it’s not the same as a quiet, steady joy.
When joy becomes elation, it’s time to go back to equanimity, to the practice of accommodating everything as it is in actuality. You accommodate your depression, elation, joy, happiness, dissatisfaction. You can actually sit back and accommodate everything without judgement. You aren’t trying to force anything. You can accomodate your own emotional ups and downs and the whole universe. This isn’t some mystical process of becoming one with the universe, or that you identify yourself with the universe, but you actually are the universe, and you realize that.

BUDDHA NATURE

Equanimity, love, compassion and joy are four specific attitudes which Buddhists cultivate so as to enter the path of spiritual development.
The beginning of spirituality is facing up to the reality of personal experience, which is the kaleidoscopic mix of pain, suffering, happiness, dissatisfaction. There must be more to life than alternating pleasure and pain.
Our usual way of dealing with suffering and pain is to try to possess pleasure and happiness. We try to fight off whatever is unpleasant.
Buddhist spirituality asks of us that we awaken, that we wake up to our selves, that we recognize that there is no such thing as one hundred percent pleasure or one hundred percent pain.
When we experience pleasure or happiness there is always a fraction of suffering at the same time. Without suffering, we cannot experience one hundred percent pleasure. That applies the other way round, to suffering as well. Suffering and pleasure both help us to exist, and confirm our existence. Suffering, pleasure and pain exist simultaneously. It’s a basic fact of existence, like a dog having hair or the sun radiating warmth, we can’t have one without the other. So we don’t have to condemn pain, or anything else that happens.
We simply accept our experience as a message that comes from our Buddha Nature. That everything requires courage, the courage needed to deal with everyday life.
Usually we feel we are going to be overwhelmed by our emotions. We become depressed or unhappy, and then defensive and avoid looking into things as they are. We fail to learn how depression comes about, from where depression actually comes. So we need courage to face situations as they arise, without becoming alarmed or defensive.
Courage to face life comes from the practice of developing equanimity, love, compassion and joy. These four attitudes are the first steps on the great path of spiritual development which, in the Buddhist tradition, culminates in enlightenment. The courage to face life is practical and immediate, yet it is also a necessary preliminary to the process of mental cultivation as practiced over many centuries by Buddhist meditators.
Enlightenment may seem like a far distant goal, but Buddhists have always stressed that we all possess the seed of enlightenment, whether we are aware of it or not. In fact, enlightenment isn’t really the right word, it would be more accurate to speak of awakening, or of wakefulness.
There is no-one to turn to who can wake us up. It is up to us to do it for ourselves. We are not woken up by anything divine, or magical or mystical. Enlightenment is not a hypotheses, it is not a theroy or a dogma, it is born from personal experience.
With equanimity, love, compassion and joy we are ready to fully wake up.

When the teachings ‘click’ -Sogyal Rinpoche


When the teachings “click” for you somewhere deep in your heart and mind, then you really have the View. Whatever difficulties you face, you will find you have some kind of serenity, stability, and understanding, and an internal mechanism- you could call it an “ inner transformer”- that works for you, to protect you from falling prey to wrong views. In that View, you will have discovered a “wisdom guide’ of your own, always at hand to advise you, support you, and remind you of the truth. Confusion will still arise, that’s only normal, but with a crucial difference: No longer will you focus on it in a blinded and obsessive way, but you will look on it with humor, perspective, and compassion.
~ Sogyal Rinpoche