Shakyamuni Buddha & Buddhism

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is called impermanent, and clinging to one's self or work is not acceptable. Habitats and beings are made of four elements, subject to decay. Embodied beings vanish like transient settlements. Since compounds are everywhere, nothing at all is permanent. Nothing in life is certain but that death is never partial. So one must contemplate from the heart death's certainty. Since, at the time when death comes, home and possessions, friends, the company of celebrated experts, and so forth are no company at all, you must realize ultimate truth. One's perception of markets, riverbanks, miraculous trees, thunderheads, the movements of living beings, moon and sun, impermanent and transient, will likewise suddenly cease. At the time of death, your best friends are your stores of virtue; so rely on the ultimate, and strive to realize its essential meaning. On the path of analysis, one must be ever mindful of death. Measure your practice by watching the compounded decay. With effort, abandon the fears and activities of this life, not resting in the ordinary even an instant. Develop a renunciative, repentant mind of few diversions, for the benefits and virtues of such a mind are infinite. Eliminate worldly faults and naturally gather virtues. Free from the permanence habit, stop enmity and kinship, desire and hate, be diligent in virtue, and know this life as deceptive. Fully gather both stores, and the gods will see you as glorious, you will ascend to the heavens, achieve lifetimes of bliss, and quickly earn the state of enjoying the elixir of immortality.

Life's Impermanence - Once acquired, this precious life with liberty and opportunity has the characteristics of instantaneity, impermanence, and decay. The three realms are deceptive and illusory in nature. Though beautified by the wealth of its four continents, our earthly environment is impermanent and exhibits decay. Even this body should be recognized as a ball of foam, like those of all these beings now on earth. In a hundred years, they will certainly not be, since everything born eventually dies. Just as your own life span will come to an end, in places like markets, crossroads, guest houses, all these crowds of diverse beings will be scattered. Contemplate the certainty from the heart that your relations and the resources of your amassed possessions, like a city deserted, will come to nothing. Since whatever wealth one has amassed is impermanent and without essence, you should be detached; you ascend to the wealthy cities of paradise, even as you go beyond death and fall into miserable lives. Be sure that pride in this life or wealth grants no equanimity, since one is separated in time from things outer and inner. Since impermanence and death are certain, give up on the delusion of permanence. Subatomic matter endures momentarily, being impermanent as a flash of lightning, so you should realize ultimate truth just as quickly. The variety of habitats and life-forms is transient, essenceless as an illusion of a banana tree, therefore this life-cycle

Atisha's Pith Saying... When Atisha arrived in Tibet, his three disciples, Ku, Ngog, and Brom, asked him, "To attain the high state of liberation and omniscience, which is the more important to follow, the precept of the lama, or the scriptures and commentaries? Atisha replied, "The precept of the lama is more important than the scriptures and commentaries." "Why?" They asked. "If you know that emptiness is the prime characteristic of all things, and even if you can recite the entire canon by heart, if, at the time of practice you do not apply to yourself the precept of the lama, you and the Dharma will go separate ways." They asked, "Please define the practice and the precept of the lama. Is it simply striving to practice mental, verbal, and physical virtuous deeds, acting in accordance with the three vows of individual liberation, Bodhisattvahood, and Tantra?" "Both of these will be insufficient," replied Atisha. "Why?" "Although you keep these three vows, if you do not renounce the three realms of cyclic life, your deeds will only increase your worldliness. Although you strive day and night to commit physical, verbal, and mental virtuous acts, if you do not dedicate your efforts to universal Enlightenment, you will end up with numerous wrong attitudes. Even though you meditate and come to be considered holy and a wise teacher, if you do not abandon your interest in the eight worldly concerns, whatever you do will only be for the purpose of this life, and in the future you will miss the right path." Again they asked, "What is the highest teaching of the path?" Atisha replied, "The highest skill lies in the realization of selflessness. The highest nobility lies in taming your own mind. The highest excellence lies in having the attitude that seeks to help others. The highest precept is continual mindfulness. The highest remedy lies in understanding the intrinsic transcendence of everything. The highest activity lies in not conforming with worldly concerns. The highest mystic realization lies in lessening and transmuting the passions. The highest charity lies in non-attachment. The highest morality lies in having a peaceful mind. The highest tolerance lies in humility. The highest effort lies in abandoning attachment to works. The highest meditation lies in the mind without claims. The highest wisdom lies in not grasping anything as being what it appears to be." "And what is the ultimate goal of the teaching?"
"The ultimate goal of the teaching is that emptiness - whose essence is compassion."

Thus Come One who has passed into extinction. Each has abandoned his wonderful land, as well as his host of disciples, the heavenly and human beings, dragons and spirits, and all the offerings they give him, and has come to this place on purpose to make certain the Law will long endure. In order to seat these Buddhas I have employed transcendental powers, moving immeasurable multitudes, causing lands to be clean and pure, leading each of these Buddhas to the foot of a jeweled tree, adorned as lotus blossoms adorn a clear cool pond. Beneath these jeweled trees are lion seats, and the Buddhas seat themselves on them, adorning them with their brilliance like a huge torch burning in the darkness of the night. A wonderful incense exudes from their bodies, pervading the lands in the ten directions. Living beings are wrapped in the aroma, unable to restrain their joy, as though a great wind were tossing the branches of small trees. Through this expedient means, they make certain that the Law will long endure. So I say to the great assembly: After I have passed into extinction, who can guard and uphold, read and recite this sutra? Now in the presence of the Buddha let him come forward and speak this vow! This Many Treasures Buddha though he passed into extinction long ago, because of his great vow roars the lion's roar. Many Treasures Thus Come One, I myself, and these emanation Buddhas who have gathered here, surely know this is our aim. You sons of the Buddha, who can guard the Law? Let him make a great vow to ensure that it will long endure! He who is capable of guarding the Law of this sutra will thereby have offered alms to me and to Many Treasures. This Many Treasures Buddha dwelling in his treasure tower, journeys constantly throughout the ten directions for the sake of this sutra. One who guards this sutra will also have offered alms to the emanation Buddhas who have come here adorning and making brilliant all the various worlds. If one preaches this sutra, he will be able to see me and Many Treasures Thus Come One and these emanation Buddhas. All you good men, each of you must consider carefully! This is a difficult matter, it is proper you should make a great vow. The other sutras number as many as Ganges sands, but though you expound those sutras, that is not worth regarding as difficult. If you were to seize Mount Sumeru and fling it far off to the measureless Buddha-lands, that too would not be difficult. If you used the toe of your foot to move the thousand-millionfold world, booting it away to other lands, that too would not be difficult. If you stood in the Summit of Being heaven and for the sake of the assembly, preached countless other sutras, that too would not be difficult. But if after the Buddha has entered extinction, in the time of evil, you can preach this sutra, that will be difficult indeed! If there were a person who took the empty sky in his hand and walked all around with it, that would not be difficult. But if after I have passed into extinction one can write out and embrace this sutra and cause others to write it out, that will be difficult indeed! If one took the great earth, placed it on his toenail, and ascended with it to the Brahma heaven, that would not be difficult. But if after the Buddha has passed into extinction, in the time of evil, one can even for a little while read this sutra, that will be difficult indeed! If, when the fires come at the end of the kalpa, one can load dry grass on his back and enter the fire without being burned, that would not be difficult. But after I have passed into extinction if one can embrace this sutra and expound it to even one person, that will be difficult indeed! If one were to embrace this storehouse of eighty-four thousand doctrines, the twelve divisions of the sutras, and expound it to others, causing listeners to acquire the six transcendental powers; though one could do that, that would not be difficult. But after I have entered extinction, if one can listen to and accept this sutra and ask about its meaning, that will be difficult indeed! If a person expounds the Law, allowing thousands, ten thousands, millions, immeasurable numbers of living beings equal to the Ganges sands to become arhats endowed with the six transcendental powers, though one might confer such benefits, that would not be difficult. But after I have entered extinction, if one can honor and embrace a sutra such as this one, that will be difficult indeed! For the sake of the Buddha way in immeasurable numbers of lands from the beginning to now I have widely preached many sutras, and among them this sutra is foremost. If one can uphold this, he will be upholding the Buddha's body. All you good men, after I have entered extinction, who can accept and uphold, read and recite this sutra? Now in the presence of the Buddha let him come forward and speak his vow! This sutra is hard to uphold; if one can uphold it even for a short while, I will surely rejoice and so will the other Buddhas. A person who can do this, wins the admiration of the Buddhas. This is what is meant by valor, this is what is meant by diligence. This is what is called observing the precepts and practicing dhuta (a discipline or ascetic practice carried out in order to purify the body and mind and free one from the desire for food, clothing and shelter). This way one will quickly attain the unsurpassed Buddha way. And if in future existences one can read and uphold this sutra, he will be a true son of the Buddha, dwelling in a land spotless and good. If after the Buddha has passed into extinction, one can understand the meaning of this sutra, he will be the eyes of the world for heavenly and human beings. If, in that fearful age, one can preach this sutra for even a moment, he will deserve to receive alms from all heavenly and human beings." (From The Lotus Sutra)

At that time, the Buddha, wishing to state his meaning once more, spoke in verse form, saying: "This holy lord, the World-Honored One, though he passed into extinction long ago, still seats himself in the treasure tower, coming here for the sake of the Law. You people, why then do you not also strive for the sake of the Law? This Buddha passed into extinction an endless number of kalpas ago, but in many places he comes to listen to the Law because such opportunities are hard to encounter. This Buddha originally made a vow, saying: 'After I have passed into extinction, wherever I may go, in whatever place, my constant aim will be to hear the Law!' In addition, these emanations of my body, Buddhas in immeasurable numbers like Ganges sand, have come, desiring to hear the Law, and so they may see Many Treasures

What is Mindfulness? Mindfulness, though so highly praised and capable of such great achievements, is not at all a 'mystical' state, beyond the reach of the average person. It is, on the contrary, something quite simple and common, and very familiar to us. In its elementary manifestation, known under the term 'attention,' it is one of the cardinal functions of consciousness without which there cannot be perception of any object at all. Entering Enlightenment: He who wishes to follow the Training, should carefully guard his mind; he cannot follow the Training if the fickle mind is unguarded. Untamed elephants in rut do not cause as much harm as that caused by an unrestrained mind (and experienced) in the Avici hell and other worlds of woe. But if that unruly elephant, the mind, has been completely bound by the rope of mindfulness, then all danger has ended and everything good has come. The Truth-finder (the Buddha) has proclaimed that all dangers and fears, and the immeasurable sufferings (of existence) arise only from the mind. Whereto could I remove the fishes and other creatures, to save them from being killed? But if the thought of abstention (from killing and other evil deeds) has been conceived, it is deemed to constitute the Perfection of Virtue. How many evil men could I kill? Their number is as boundless as the sky. But if the thought of anger is killed, all enemies are killed. Where could I find enough leather to cover the whole earth? But by the leather of one pair of sandals the earth will be covered. External circumstances cannot be guarded against like that. But if I guard my own mind, what other protection do I then need? In vain do those wander about in the worlds who wish to destroy suffering and win happiness, without having developed this hidden mind, the essence of the Dharma. Hence I must see to it that my mind becomes firm and is well guarded. If I neglect this observance, the guarding of the mind, what use have for me all the other many observances? As one injured will carefully protect his wound in the midst of an excited crowd, so amidst evil folk, one should always guard the mind which is like a (sensitive) wound. With folded hands I pay reverence to those who are willing to guard the mind. May you, with all your might, preserve mindfulness and clear comprehension! As a man weakened by illness, is unfit for any work, so also is a mind inefficient in any activity if those two qualities are weak. A mind devoid of clear comprehension is like a pot with holes; it cannot retain in memory what has been learned, thought over or meditated. Many who are learned, and also posses faith and energy, become tainted by the blemish of transgression due to the fault of thoughtlessness. Those who are robbed of their mindfulness by the thief 'Thoughtlessness,' go to an unhappy destiny, even if they have accumulated meritorious deeds. Therefore, mindfulness should never be allowed to leave the door of the mind; and if it has left, it should again be reinstated there, remembering the miseries in the worlds of woe. If mindfulness stands guard at the door of the mind, clear comprehension will likewise join and, having come, will never leave. 'So-and-so must be my bodily posture;' having thus decided on a course of action, one should from time to time, verify the body's position. What, after consideration, one has started to do, should first be accomplished with sin gleness of mind, and without thinking of anything else (until it is completed). In that way, everything will be done well; but in the other case, both (activities) will come to naught, and the defilement consisting in the lack of clear comprehension, will increase. Wishing to move or to speak, one should first consider it in one's mind, and then act with skill and energy. But when noticing that the mind is swayed by attraction or repulsion, one should neither act nor speak, but be like a piece of wood. Similarly, if the mind is conceited, derisive, arrogant, sarcastic, insincere, deceitful, inclined to self-praise, to blaming, despising or insulting others, or to quarrelsomeness - then one should be like a piece of wood. One should think: "My mind ever craves for gain, honor and fame, for a large following paying obeisance, therefore I shall be like a piece of wood," If one notices that the mind is defiled by passions or intent on vain pursuits, one should, as a valiant man, curb it vigorously by suitable counter measures - and this at all times. By my body's (observance) I shall study (the Teaching); what use is the (mere) study of words? Can a sick man cure himself by reading prescriptions? Having first examined all the circumstances and one's own capacity, one may start on some work, or not; for it is better not to start then, having started, to give up. Also, in another existence that habit might continue; and through that fault suffering will increase. Besides, the work remains unfinished, whilst the time spent in starting on it, is lost. Beware of the blows aimed at you by the passions, and return the blows vigorously as if engaged in a sword fight with a skillful foe. If, in such a fight, one has dropped the sword, one will, full of fear, quickly pick it up again. Similarly, if the sword of mindfulness has been dropped, one should take it up, remembering the worlds of woe. As one carrying a vessel full of oil and followed by sword bearers, will, in fear of death, beware of stumbling, so one should act in following the observances. One should seek company or attend to one's work with this in view: "How will the habit of mindfulness fare in these situations?" Remembering the (Buddha's last) words on Heedfulness, make yourself so quick of response that you are always ready before a situation arises. Therefore, enough of the ways of the world! Remembering the (Master's last) words on Heedfulness, I shall follow after the wise and ward off all sloth and torpor. Hence, for defeating all hindrances, I shall engage in concentration, pulling the mind back from wrong paths and binding it to its own object constantly. If one like me, still not free from the defilements, should propose to set free from the defilements the beings extending throughout the ten directions (of space), I should speak like a madman, ignorant of my own limitations. Hence, without turning back, I shall always fight the defilements. Thus resolving I shall put forth effort to follow the Training as it was proclaimed. How can anyone recover health through an effective medicine, if he ignores the physician's advice?

my mind." "Not even that, O Lord!" "Thou seest then, Shariputra, that thou knowest not the hearts of the holy Buddhas of the past nor the hearts of those of the future. Why, therefore, are thy words so grand and bold? Why burstest thou forth into such a song of ecstasy?" "O Lord! I have not the knowledge of the hearts of all the Buddhas that have been and are to come, and now are. I only know the lineage of the faith. Just as a king, Lord, might have a border city, strong in its foundations, strong in its ramparts and with one gate only; and the king might have a watchman there, clever, expert, and wise, to stop all strangers and admit only friends. And on going over the approaches all about the city, he might not be able so to observe all the joints and crevices in the ramparts of that city as to know where such a small creature as a cat could get out. That might well be. Yet all living beings of larger size that entered or left the city, would have to pass through that gate. Thus only is it, Lord, that I know the lineage of the faith. I know that the holy Buddhas of the past, putting away all lust, ill-will, sloth, pride, and doubt, knowing all those mental faults which make men weak, training their minds in the four kinds of mental activity, thoroughly exercising themselves in the sevenfold higher wisdom, received the full fruition of Enlightenment. And I know that the holy Buddhas of the times to come will do the same. And I know that the Blessed One, the holy Buddha of today, has done so now." "Great is thy faith, O Shariputra," replied the Blessed One, "but take heed that it be well grounded."
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SHARIPUTRA'S FAITH - THE Blessed One proceeded with a great company of the brethren to Nalanda; and there he stayed in a mango grove. Now the venerable Shariputra came to the place where the Blessed One was, and having saluted him, took his seat respectfully at his side, and said: "Lord! such faith have I in the Blessed One, that methinks there never has been, nor will there be, nor is there now any other, who is greater or wiser than the Blessed One, that is to say, as regards the higher wisdom." Replied the Blessed One: "Grand and bold are the words of thy mouth, Shariputra: verily, thou hast burst forth into a song of ecstasy! Surely then thou hast known all the Blessed Ones who in the long ages of the past have been holy Buddhas?" "Not so, O Lord!" said Shariputra. And the Lord continued: "Then thou hast perceived all the Blessed Ones who in the long ages of the future shall be holy Buddhas?" "Not so, O Lord!" "But at least then, O Shariputra, thou knowest me as the holy Buddha now alive, and hast penetrated

October 25, 2004

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