Dharma Riddle Me This

19 thoughts on “Dharma Riddle Me This”

1. WWBD: Thanks for the typo corrections… should have rechecked everyone typed…

   The intention is to illustrate 三不能：

   (一)不能免定业，佛虽具足不执著于一切现象之智慧，然对招感善恶结果之定业亦无法改转。
   (二)不能度无缘，佛虽能了知诸众生之性质，穷尽无限事，然亦无法化导无缘之众生。
   (三)不能尽生界，佛虽能救度世间一切众生，但却无法令众生界尽。此三者是为三不能。

   So that a practitioner is aware of 定业 itself and 一佛不能转定业，多佛就可以转定业…

   That’s why in the Amitabha Sutra, the names of Buddhas from different directions and different worlds are mentioned… and hence, the Mindful Protection by All Buddhas as such…

   ~The mention of ten paramitas is like what you have mentioned:
   “The way of dividing the paramitas into ten is particularly related to the teachings on the bhumis which describe the progression of a bodhisattva where each of the paramitas are successively perfected on each of the ten bhumis.” The key phrase is “the progression of a bodhisattva”….

   ~Moggallana followed the Buddha’s advice to create vast merits from offering to the holy Sangha, to use these merits to dedicate to his mother, to help her leave the hungry ghost realm.

   Now the Ullambana ritual is performed on/from the 15th day on the 7th month of the Lunar calendar and not any other days… why this particular timing/period?

   How “to create vast merits” and why on this day?

   These questions are really the answers…

   Reply

2. Part 6:

   29. Guanyin Bodhisattva is actually an ancient Buddha.

   正法明如来

   The question to ask ourselves is: Will you do the same at a smaller scale? Will you give up the current comfort and status, so on for the better of fellow beings?

   33. The taking of harmful drugs breaks which precept? Fifth
   34. The fifth precept is important because if not observed, which precepts might be broken? All

   Five Precepts or Five Commandments for layman are:
   (1) No killing
   (2) No stealing
   (3) No sexual misconduct/adultery
   (4) No lying
   (5) No intoxicant

   The Five Precepts can be extended to the Ten Forms of Good Actions for layman, or Ten Wholesomeness.

   1. No killing
   2. No stealing
   3. No adultery
   4. No lying
   5. No slandering
   6. No harsh speech
   7. No idle talks
   8. No greed
   9. No hatred
   10. No illusion/ignorance

   It is interesting to note that the “speech” precept is extended from “no lying”to include “no slandering”, “no harsh speech”, and “no idle talks”…

   This also implies one has to very careful about speech as it has a 40% weigh… Most of us will abide 1-3 so that becomes 70%… (passing mark but not good enough)

   However, bear in mind that greed, hatred, or illusion can make one do the reverse of 1-7 so be very careful and mindful of everything you do or about to do…

   35. If our actions are like a car in motion, the precepts are the car’s brakes.

   The worldly person’s own physical body is the city, and the eye, ear, nose, tongue, and body are the gates. Outside there are five gates and inside there is the gate of the mind.

   The precepts are like guards to these gates to prevent thieves from entry…

   Let use the twelve nidanas as an illustration. The twelve nidanas are:

   Former life
   —–
   * ignorance
   * formations (conditioned things)

   Current life
   —–
   * consciousness
   * mind and body (personality or identity)
   * the six sense bases (five physical senses and the mind)
   * contact (between objects and the senses)
   * feeling (registering the contact)
   * craving (for continued contact)
   * clinging
   * becoming (similar to formations)

   Future life
   —–
   * birth
   * old age and death

   By abiding strictly to precepts, one can stem the cycle at “contact”… this means you can prevent further “feeling”, “craving”, “clinging” and “becoming” in the present life…

   The next is to choose a method and practice hard so that you can be mindful but no cling to consciousness, have better control of the mind and body (personality or identity), and the six sense bases…

   51. The Buddha’s teachings can be summarised as to avoid all evil, to do all good, and to purify the mind.

   Do not perform evil deeds because one think it is small, all right to do it since nobody knows; neither to miss out good deeds because it seems trivial…

   Large always accumulates from small…

   Reply

3. From http://groups.yahoo.com/group/thedailyenlightenment-realisation/message/359 :

   Is There Fixed & Inescapable Karma?

   In the Buddhist teachings, there is occasional speak of the phenomenon of irreversible ‘fixed negative karma’ – karma created that is so strong, so powerful that even lots of fresh positive karma created later seems to be unable to dilute its effects in time. An example would be if someone kills their own parents. Such a deed is deemed so atrocious and evil that one is bound for rebirth in the hells for a very long time. Yet, at the same time, there is speak that there is no such thing as fixed negative karma, because karma is really dynamic like every other phenomenon in the universe, and therefore is subject to change. How can we reconcile these two seeming opposing points of view?

   When we first come across the idea that there could be such thing as fixed negative karma, it is natural to feel a great sense of dread. But that probably is a skilful teaching in itself, because this dread has the power to deter us from even thinking of doing evil that is similar in heinousness. Instead it urges us to do more good, so as to go against any evil tendencies. This teaching thus has a preventive function, whether it is true or not. However, it is true that it can be difficult to make up for a serious evil deed. What if one’s guilt for such evil done is so strong that it leads to severe despair? Is there any hope left? Even if there is fixed karma, it will come to pass, because it is impermanent in nature.

   Whether there is fixed karma or not, whether evil was done or not, we should strive to do as much good as possible to repent for misdeeds, to create ‘fixed positive karma’ (whether this is possible or not). But what’s the point of doing so if fresh positive karma might be unable to counter ill effects? It doesn’t matter! Even if ‘destined’ to suffer, there would at least be abundant positive karma for thereafter! A powerful way out of fixed negative karma is to create the karma for birth in Pure Land with thorough repentance and the aid of Amitabha Buddha’s boundless merits [via mindfulness of his name]. There, we are bound for enlightenment due to its excellent Dharmic environment – via irreversible positive karma!

   The foolish are trapped by karma, while the wise are liberated through karma. – Stonepeace
   Your karma is only as dynamic as you are in changing yourself. – Stonepeace

   ~~~~~

   What the Amitabha Sutra is also saying is that since the blessings on all Buddhas focus on those who are mindful of Amitabha Buddha, mindfulness of him alone is enough. It is not very practical to expect those who feel guilty, panic, pain and fear to be mindful of many Buddhas, especially on the deathbed.

   ~~~~~

   ’Feeling’ (pain, pleasure or ‘neither pain or pleasure’) is alright and natural on the twelve nidanas. But with enough mindfulness and wisdom (opposite of ‘ignorance’), ‘craving’ and so forth won’t follow. This is how the nidanas are broken and enlightenment is attained.

   Reply

4. Part 7:

   75. Samanthabhadra Bodhisattva represents the perfect aspiration(s) of all Buddhas.

   Samanthabhadra Bodhisattva is also an ancient Buddha.

   普贤菩萨早就在无量劫前就被宝藏佛授记将来成佛，佛号：智刚吼自在相王如来，而且现在已经成佛。

   Mount Emei is his 道场

   ~~~~~~

   When one is about to pass away, one can’t carry away any materialistic things in this world such as riches, powers, no even your wife, or children… there is one thing one can carry away – the ten vows of Samanthabhadra Bodhisattva…

   《普贤行愿品》说：普贤菩萨称赞如来殊胜功德之后，告诉所有的菩萨及善财童子说：‘善男子，若要成就如此不可思议殊胜功德者，应当修习十种广大无边的行愿：一者礼敬诸佛，二者称赞如来，三者广修供养，四者忏悔业障，五者随喜功德，六者请转法论，七者请佛住世，八者常随佛学，九者恒顺众生，十者普皆回向。如果一切的菩萨于此广大行愿，能随顺地趣向进入，则能圆满教化成就一切众生的道业，则能随顺无上正等正觉的菩提道，则能成就圆满普贤菩萨一切的广大行愿海。如果有人能够以甚深不疑的信心，于此十大愿王，受持读诵，乃至只是书写一段四句的偈颂，便能急速地灭除五无间地狱的罪业。

   人若临命终时，最后的一刹那，色身所有的诸根器官，全部都散失败坏，只有此十大愿王，永远不曾舍离，于一切的时刻里，时时在此人之前引导方向，一刹那中，就能够往生西方极乐世界。到了西方极乐世界之后，立刻就可见到阿弥陀佛，文殊师利菩萨、普贤菩萨、观自在菩萨、弥勒菩萨等。这些大菩萨们，颜色相貌端正庄严，一切的功德具足圆满，往生者即刻由阿弥陀佛，以及如是等诸大菩萨所共同围绕。此人见到自己化生于清净的莲华之中，亲蒙阿弥陀佛授记成佛。

   Therefore, it is very crucial for the practitioner to always remember by heart the ten vows of Samanthabhadra Bodhisattva:

   1. To worship and respect all Buddhas.
   2. To praise the Thus Come One.
   3. To practise offerings.
   4. To repent all karmic hindrance.
   5. To rejoice and follow merits and virtue.
   6. To request that the Dharma wheel be turned.
   7. To request that the Buddha remain in the world.
   8. To follow the Buddha’s teachings.
   9. To live in accord with all living beings.
   10. To spread all merits and virtue.

   [pardon me if there are any typo mistakes found…]

   Reply

5. Part 8.1:

   74. Manjushri Bodhisattva represents the perfect wisdom of all Buddhas.

   An excerpt from Mahaprajnaparamitasastra (大智度論). The original Chinese translations are preserved to ensure the original meanings are intact. If you happen to have the English translation, please add on.

   This is a story about Manjusri in the past. A very inspiring one too. One can consider Manjusri as the teacher of all teachers. As you will find out in the story, he is really 菩薩中最為第一 or the Chief of the Bodhisattva.

   In this account, Manjusri is 勝意比丘 and he was kind of disagree or unhappy with 喜根比丘 teachings, let find out why:

   「爾時，有二菩薩比丘：一名喜根，二名勝意。

   「是喜根法師，容儀質直，不捨世法，亦不分別善惡。
   「喜根弟子聰明樂法，好聞深義；其師不讚少欲知足，不讚戒行頭陀，但說諸法實相清淨。語諸弟子：『一切諸法婬欲相、瞋恚相、愚癡相，此諸法相即是諸法實相，無所罣礙。』以是方便，教諸弟子入一相智。時諸弟子於諸人中無瞋無悔，心不悔故得生忍，得生忍故則得法忍，於實法中不動如山。

   「勝意法師持戒清淨，行十二頭陀，得四禪、四無色定。
   「勝意諸弟子鈍根多求，分別是淨是不淨，心即動轉。 　 　　
   「勝意異時入聚落中，至喜根弟子家，於坐處坐；讚說持戒、少欲、知足，行頭陀行，閑處禪寂，訾毀喜根言：『是人說法教人入邪見中，是說婬欲、瞋恚、愚癡，無所罣礙相，是雜行人，非純清淨。』
   「是弟子利根得法忍，問勝意言：『大德！是婬欲法名何等相？』
   「答言：『婬欲是煩惱相。』
   「問言：『是婬欲煩惱，在內耶？在外耶？』
   「答言：『是婬欲煩惱不在內，不在外；若在內，不應待外因緣生；若在外，於我無事，不應惱我。』　
   「居士言：『若婬欲非內、非外，非東、西、南、北、四維、上下，來遍求實相不可得，是法即不生不滅；若無生滅相，空無所有，云何能作惱？』

   {this is the part where 勝意比丘 becomes unhappy since he was being tactfully rebutted on his views and was at lost of words}

   「勝意聞是語已，其心不悅，不能加答，從座而起，說如是言：『喜根多誑眾人著邪道中。』

   「是勝意菩薩未學音聲陀羅尼，聞佛所說便歡喜，聞外道語便瞋恚；聞三不善則不歡悅，聞三善則大歡喜；聞說生死則憂，聞涅槃則喜。

   {this is the part where 勝意比丘 starts to criticize 喜根比丘 teachings in front of his students}

   「從居士家至林樹間，入精舍中，語諸比丘：『當知喜根菩薩是人虛誑，多令人入惡邪中。何以故？其言婬、恚、癡相，及一切諸法皆無礙相。』

   {喜根比丘 out of great compassion for 勝意比丘 decided to help him out of his biased views, with a poem (偈)}

   「是時，喜根作是念：『此人大瞋，為惡業所覆，當墮大罪！我今當為說甚深法，雖今無所得，為作後世佛道因緣。』是時，喜根集僧，一心說偈：
   　「婬欲即是道，　　恚癡亦如是；　
   　如此三事中，　　無量諸佛道。　
   　若有人分別，　　婬怒癡及道，　
   　是人去佛遠，　　譬如天與地。　
   　道及婬怒癡，　　是一法平等；　
   　若人聞怖畏，　　去佛道甚遠。　
   　婬法不生滅，　　不能令心惱，　
   　若人計吾我，　　婬將入惡道。　
   　見有無法異，　　是不離有無；　
   　若知有無等，　　超勝成佛道。」

   {The poem benefits many devas and 聲聞人…}
   「說如是等七十餘偈，時三萬諸天子得無生法忍，萬八千聲聞人，著一切法故皆得解脫。

   {And 勝意比丘 went down to the hell realm, when he was reborn in the human realm, for 740,000 generations, he was constantly slandered by others, for countless 劫, he did not manage to have the chance hear Buddha’s name…
   Overtime when 罪漸薄, he starts to hear the dharma again…無量世中作沙門，although he constantly abide to the precepts, he still find it hard to understand certain things – has become dim witted(諸根闇鈍)}　

   「是時，勝意菩薩身即陷入地獄，受無量千萬億歲苦！出生人中，七十四萬世常被誹謗，無量劫中不聞佛名。是罪漸薄，得聞佛法，出家為道而復捨戒，如是六萬三千世常捨戒；無量世中作沙門，雖不捨戒，諸根闇鈍。

   {喜根比丘 is now a Buddha at the East,十萬億佛土作佛 away, and he is known as 光踰日明王佛}

   「是喜根菩薩於今東方過十萬億佛土作佛，其土號寶嚴，佛號光踰明王。」

   {And Manjusri says 勝意比丘 is one of my past life and for what I had said, I paid for it by suffering 無量苦} 　　

   文殊師利言：「爾時勝意比丘我身是也，我觀爾時受是無量苦。」

   {And so Manjusri advises…}　　

   文殊師利復白佛：「若有人求三乘道，不欲受諸苦者，不應破諸法而懷瞋恚。」

   {And Lord Buddha asks Manjusri, how does the poem from 喜根比丘 benefit you?}

   佛問文殊師利：「汝聞諸偈，得何等利？」
   　
   {Manjusri replies, it makes me become 菩薩中最為第一}　

   答曰：「我聞此偈，得畢眾苦，世世得利根智慧，能解深法，巧說義，於諸菩薩中最為第一。」

   ~~~~~
   Actually, Manjusri is just being modest as he is an ancient Buddha too (see Part 8.2). He is also known as 七佛之师… Just like Samanthabhadra, he is in this world to help out of Shakyamuni Buddha.

   Manjusri is often placed on the left of Shakyamuni, while Samanthabhadra is on the right, together they are commonly referred as 华严三圣

   [Pardon me for any typo errors made…]

   Reply

6. The Five Precepts are NOT Commandments forced upon anyone with the threat of eternal hellfire (using fear) by a law-giver. They are recommended moral guidelines given by the Buddha, who spelled out the karmic pros and cons of not living by them. The Precepts are voluntarily observed with compassion and wisdom.

   (Y)

   Reply

7. That’s right Eureka, the 5 precepts are basically one’s own self commitments or vows for the better, it’s not by force… when taking the 5 precepts, one has the choice to abide all five or selectively choose which precepts one is able to abide…

   And if a precept is broken, one can repent and vow not to repeat the mistake again…

   The word “Commandments” is derived from some Buddhist Chinese to English translation… it probably doesn’t convey the meaning that well…

   One more thing, the above discussion pertains only to the 5 precepts… the Bhiksu/Bhiksuni precepts and Bodhisattva precepts are different and more complicated… for more info on these, please refer to the Vinaya-Pitika…

   Reply

8. Part 8.2:
   [Continuation from Part 8.1]

   [think will just use the original translation here to avoid any discrepancies if any]

   文殊菩萨乃是：
   过去-平等国土的龙种上如来
   现在-常喜国土的欢喜藏摩尼宝积如来
   未来-随愿积集清净圆满国土的普见如来

   佛说首楞严三昧经卷下云：过去久远无量无边不可思议阿僧祇劫。尔时有佛。号龙种上如来应供正遍知明行足善逝世间解无上士调御丈夫天人师佛世尊。于此世界南方过于千佛国土。国名平等。无有山河沙砾瓦石丘陵堆阜。地平如掌。生柔软草如迦陵伽。龙种上佛于彼世界。得阿耨多罗三藐三菩提。（中略）汝谓尔时平等世界龙种上佛。岂异人乎。勿生此疑。所以者何。即文殊师利法王子是。

   央掘魔罗经卷第四云：北方去此过四十二恒河沙刹。有国名常喜。佛名欢喜藏摩尼宝积如来应供等正觉。在世教化。彼土无有声闻缘觉。纯一大乘无余乘名。亦无老病众苦之名。纯一快乐寿命无量。光明无量无有譬类。故国名常喜。佛名欢喜藏摩尼宝积如来应供等正觉。王当随喜合掌恭敬。彼如来者岂异人乎。文殊师利即是彼佛。

   又大宝积经第六十卷(文殊師利授記會第十五)。文殊师利授记会。说文殊师利成佛之时。名为普见。以何义故。名为普见。以彼如来。于十方无量百千亿那由他诸佛剎中。普皆令见。虽未成佛。若我现在。及灭度后。有闻其名。亦皆必定当得成佛。唯除已入离生之位。及狭劣心。彼佛剎土。名随愿积集清净圆满。 乃至。若有得闻文殊师利名者。是则名为面见诸佛。若有受持百千亿诸佛名号。若有人称文殊师利名者。福多于彼。何况称普见佛名。何以故。彼百千那由他佛。利 益众生。不及文殊师利。于一时中。所作饶益。如是等文证成非一。或问。文殊师利成佛国土。与阿弥陀极乐国土。优劣云何。答。大宝积经云。譬如有人析一毛为 百分。以一分毛。于大海中。取一滴水。喻阿弥陀佛剎庄严。彼大海水。喻普见如来佛剎庄严。复过于此。何以故。普见如来佛剎庄严。不思议故。

   [大宝积经 is an important Sutra in which every chapter will surprise you with the wealth of knowledge you never even thought of before… this is also where 佛說入胎藏會 can be found (in Chapter 14)… 大宝积经 can be found in the 寶積部 section of the Buddhist Canon. 佛說阿彌陀經 is also located in the 寶積部 section of the Buddhist Canon… 大宝积经 is certainly worth a read…]

   ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

   On where you can find Manjusri Bodhisattva:

   據《寶藏陀羅尼經》的記載，世尊曾告訴金剛密跡主：「我滅度以後，在南瞻部洲的東北方，有個國家名叫震旦，國中有座五頂山，文殊童子會在山中遊化，為諸眾生大說法要。」

   中國山西五台山，即是經中所謂的五頂山，亦即文殊菩薩應化現身的道場。傳說東漢明帝時，從西天來的摩騰、竺法蘭二位聖者，曾以天眼看到文殊菩薩住於此山。自古以來，五台山便是十方僧俗朝聖的地方，亦曾發生許多關於文殊菩薩現身的公案。

   [Pardon me for any typo errors made…]

   Reply

9. On reaching Amituofo’s Pureland, it is easier to just be mindful of Amituofo then to be mindful of the 10 Vows of Puxian Pusa, as mindfulness of a single Buddha facilitates single-mindedness easier.

   More about the link between the 10th vow to Amituofo:
   http://groups.yahoo.com/group/Amituofo/message/110
   Amituofo

   Reply

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