THE SORROWLESS FLOWERS
Thiện Phúc
VOLUME II
211. Afflictions are Bodhi
212. Bodhicitta
213. Bodhi Resolve
214. Ten Reasons to Cause Sentient Beings to Develop Bodhi Mind
215.Eight Ways to Develop Bodhi Resolve
216. Ten Kinds of Causes of Great Enlightening Beings’ Development of the Bodhi Resolve
217. Ten Characters of Bodhicitta
218. Happiness in Buddhist Points of View
219. Sutta of Blessing
220. Happiness according to the Ratana Sutta
211. Afflictions are Bodhi
According to the Mahayana teaching, especially the T’ien-T’ai sect, afflictions are inseparable from Buddhahood. Affliction and Buddhahood are considered to be two sides of the same coin. The one is included in the other. When we realize that afflictions in themselves can have no real and independent existence, therefore, we don’t want to cling to anything, at that very moment, afflictions are bodhi without any difference. Once we thoroughly understand the real meaning of “Afflictions are bodhi”, we’ve already subdued our own afflictions. The Buddha witnessed that all sentient beings undergo great sufferings, so He resolved to leave the home-life, to cultivate and find the way to help sentient beings escape these sufferings. Afflictions manifest themselves through our ignorance. Sometimes they show in our appearance; sometimes they are hidden in our minds, etc. In our daily life, we cannot do without sufferings and afflictions. However, if we know how to cultivate, we always consider “afflictions is Bodhi”. If we know how to use it, affliction is Bodhi; on the contrary, if we do not know how to use it, then Bodhi becomes affliction. According to Late Most Venerable Hsuan-Hua in Talks on Dharma, volume 7, Bodhi is analogous to water, and affliction to ice. Ice and water are of the same substance; there is no difference. In freezing weather, water will freeze into ice, and in hot weather, ice will melt into water. When there are afflictions, water freezes into ice; and when the afflictions are gone, ice melts into water. It is to say, having afflictions is having the affliction-ice of ignorance; having no afflictions is having the Bodhi-water of wisdom.
212. Bodhicitta
Bodhicitta, or the ‘Thought of Enlightenment’ is an important concept in both Theravada and Mahayana Buddhism. Though not directly mentioned, the idea is explicit in the Theravada Buddhism. It was in Mahayana, however, that the Bodhicitta concept developed along both ethical and metaphysical lines and this development is found in Vajrayana too, wherein it also came to be regarded as a state of ‘great bliss’. In Mahayana it developed along with pantheistic lines, for it was held that Bodhicitta is latent in all beings and that it is merely a manifestation of the Dharmakaya, or Bhutatathata in the human heart. Though the term Bodhicitta does not occur in Pali, this concept is found in Pali canonical literature where, for example, we are told how Gautama after renouncing household life resolved to strive to put an end to all the sufferings. It is this comprehension that came to be known as the Enlightenment, and Gautama came to be known as the Enlightened One, the Buddha. Bodhi Mind, or the altruistic mind of enlightenment is a mind which wishes to achieve attainment of enlightenment for self, spontaneously achieve enlightenment for all other sentient beings. The spirit of Enlightenment, the aspiration to achieve it, the Mind set on Enlightenment. Bodhicitta is defined as the altruistic intention to become fully enlightened for the benefit of all sentient beings. The attainment of enlightenment is necessary for not only in order to be capable of benefitting others, but also for the perfection of our own nature. Bodhi mind is the gateway to Enlightenment and attainment of Buddha. An intrinsic wisdom or the inherently enlightened heart-mind, or the aspiration toward perfect enlightenment. The Buddha taught: “All sentient beings are perfectly equal in that they all possess the Buddha nature. This means that we all have the Bodhi seed or the seed of kindness of a Buddha, and the compassion of a Buddha towards all living beings, and therefore the potential for enlightenment and for perfection lies in each one of us. “Bodhicitta” is a Sanskrit term means “Mind of Awakening.” In Mahayan Buddhism, this refers to Bodhisattva’s aspiration to attain Buddhahood in order to benefit other sentient beings (the aspiration of a bodhisattva for supreme enlightenment for the welfare of all). Therefore, the mind for or of Bodhi (the Mind of Enlightenment, the awakened or enlightened mind) is the mind that perceives the real behind the seeming, believes in moral consequences, and that all have the Buddha-nature, and aims at Buddhahood.
The spirit of enlightenment, the aspiration to achieve it, the mind set on Enlightenment. It involves two parallel aspects. First, the determination to achieve Buddhahood (above is to seek Bodhi). Second, the aspiration to rescue all sentient beings (below is to save or transform all beings). Mind of enlightenment, mind of love, mind of deepest request to realize oneself and work for the well-being of all. The mind of enlightenment or the aspiration of a Bodhisattva for supreme enlightenment for the welfare of all sentient beings. It is often divided into two aspects: 1) the intention to become awakened; and 2) acting on the intention by pursuing the path to awakening (Bodhi). According to Zen Master Suzuki in the Outlines of Mahayana Buddhism, Bodhicitta is the most important characteristic of Bodhisattva, thus on the basis of Nagarjuna’s Discourse on the Transcendentality of the Bodhicitta, he gives a detailed description of Bodhicitta. First, the Bodhicitta is free from all determinations, the five skandhas, the twelve ayatanas, and the eighteen dhatus. It is not particular, but universal. Second, love is the esence of the Bodhicitta, therefore, all Bodhisattvas find their reason of being in this. Third, the Bodhicitta abides in the heart of sameness (samata) creates individual means of salvation (upaya). Fourth, evidently Maitreya exhausted his power of speech in order to extol the importance of the Bodhicitta in the career of a Bodhisattva, for without this being dully impressed on the mind of the young Buddhist pilgrim Sudhana, he could not have been led into the interior of the Tower of Vairocana. The Tower harbors all the secrets that belong to the spiritual life of the highest Buddhist. If the novice were not quite fully prepared for the initiation, the secrets would have no signification whatever. They may even be grossly misunderstood, and the result will be calamitous indeed. For this reason, Maitreya left not a stone unturned to show Sudhana what the Bodhicitta really meant.
There are two kinds of Bodhi-mind. The first kind of Bodhi-mind is the mind that vows to take the four universal vows of a Buddha or a Bodhisattva to be one’s own original vows to save all sentient beings. The second kind of Bodhi-mind is the mind that has a perfect understanding of the ultimate reality; therefore, start out a vow “Above to seek bodhi, below to save beings.” This is also the supreme bodhi-mind. There are three kinds of Bodhi-mind. According to Most Venerable Thích Thiền Tâm in The Pure Land Buddhism in Theory and Practice, exchanging the virtues of Buddha Recitation for the petty merits and blessings of this world is certainly not consonant with the intentions of the Buddhas. Therefore, practitioners should recite the name of Amitabha Buddha for the purpose of escaping the cycle of Birth and Death. However, if we were to practice Buddha Recitation for the sake of oue own salvation alone, we would only fulfill a small part of the Buddhas’ intentions. What, then, is the ultimate intention of the Buddhas? The ultimate intention of the Buddhas is for all sentient beings to escape the cycle of Birth and Death and to become enlightened, as they are. Thus, those who recite Amitabha Buddha’s name should develop the Bodhi-Mind or the Aspiration for Supreme Enlightenment. The word “Bodhi” means “enlightened.” There are three main stages of Enlightenment. First, the enlightenment of sravakas or Hearers. Second, the enlightenment of Pratyeka-buddhas or the Self-Awakened. Third, the enlightenment of Buddhas. What Pure Land practitioners who develop the Bodhi Mind are seeking is precisely the Enlightenment of the Buddhas. This stage of Buddhahood is the highest, transcending those of the Sravakas and Pratyeka Buddhas, and is therefore called Supreme Enlightenment or Supreme Bodhi. This Supreme Bodhi Mind contains two principal seeds, compassion and wisdom, from which emanates the great undertaking of rescuing oneself and all other sentient beings. There are also three other kinds of Bodhi-mind. The first kind of Bodhi-mind is the mind to act out one’s vows to save all living beings. To start out for bodhi-mind to act out one’s vows to save all living beings (all beings possess Tathagata-garbha nature and can become a Buddha; therefore, vow to save them all). The second kind of Bodhi-mind is the Bodhi-mind which is beyond description, and which surpasses mere earthly ideas. The third kind of Bodhi-mind is the Samadhi-bodhi mind. A state of enlightenment in which the mind is free from distraction, free from unclean hindrances, absorbed in intense, purposeless concentration, thereby entering a state of inner serenity.
Bodhi is the highest state of Samadhi in which the mind is awakened and illuminated. The term “Bodhi” is derived from the Sanskrit root “Budh,” meaning “knowledge,” “Understanding,” or “Perfect wisdom.” A term that is often translated as “enlightenment” by Western translators, but which literally means “Awakening.” Like the term BUDDHA, it is derived from the Sanskrit root buddh, “to wake up,” and in Buddhism it indicates that a person has “awakened” from the sleep of ignorance in which most beings spend their lives. According to Buddhist legend, the Buddha attained bodhi in the town of BODHGAYA while sitting in meditation under the Bodhi Tree or Bodhi-Vrksa. According to the Avatamsaka Sutra, Bodhi (enlightenment) belongs to living beings. Without living beings, no Bodhisattva could achieve Supreme, Perfect Enlightenment. The word ‘Bodhi’ also means ‘Perfect Wisdom’ or ‘Transcendental Wisdom,’ or ‘Supreme Enlightenment.’ Bodhi is the state of truth or the spiritual condition of a Buddha or Bodhisattva. The cause of Bodhi is Prajna (wisdom) and Karuna (compassion). According to the Hinayana, bodhi is equated with the perfection of insight into and realization of the four noble truths, which means the cessation of suffering. According to the Mahayana, bodhi is mainly understood as enlightened wisdom.
According to the Avatamsaka Sutra, the Buddha taught: “Good Buddhists! In Bodhisattvas arise the Bodhi-mind, the mind of great compassion, for the salvation of all beings; the mind of great kindness, for the unity with all beings; the mind of happiness, to stop the mass misery of all beings; the altruistic mind, to repulse all that is not good; the mind of mercy, to protect from all fears; the unobstructed mind, to get rid of all obstacles; the broad mind, to pervade all universes; the infinite mind, to pervade all spaces; the undefiled mind, to manifest the vision of all Buddhas; the purified mind, to penetrate all knowledge of past, present and future; the mind of knowledge, to remove all obstructive knowledge and enter the ocean of all-knowing knowledge. Just as someone in water is in no danger from fire, the Bodhisattva who is soaked in the virtue of the aspiration for enlightenment or Bodhi mind, is in no danger from the fire of knowledge of individual liberation. Just as a diamond, even if cracked, relieves poverty, in the same way the diamond of the Bodhi mind, even if split, relieves the poverty of the mundane whirl. Just as a person who takes the elexir of life lives for a long time and does not grow weak, the Bodhisattva who uses the elexir of the Bodhi mind goes around the mundane whirl for countless eons without becoming exhausted and without being stained by the ills of the mundane whirl. The Avatamsaka Sutra also says: “To neglect the Bodhi Mind when practicing good deeds is the action of demons.” This teaching is very true indeed. For example, if someone begins walking without knowing the destination or goal of his journey, isn’t his trip bound to be circuitous, tiring and useless? It is the same for the cultivator. If he expends a great deal of effort but forgets the goal of attaining Buddhahood to benefit himself and others, all his efforts will merely bring merits in the human and celestial realms. In the end he will still be deluded and revolved in the cycle of Birth and Death, undergoing immense suffering. If this is not the action of demons, what, then, is it? For this reason, developing the Supreme Bodhi Mind to benefit oneself and others should be recognized as a crucial step.
A Bodhisattva’s Bodhi mind vows not only to destroy the lust of himself, but also to destroy the lust for all other sentient beings. A Bodhisattva who makes the Bodhi mind always vows to be the rain of food and drink to clear away the pain of thurst and hunger during the aeon of famine (to change himself into food and drink to clear away human beings’ famine). That person always vows to be a good doctor, good medicine, or a good nurse for all sick people until everyone in the world is healed. That person always vows to become an inexhaustible treasure for those who are poor and destitute. For the benefiting of all sentient beings, the person with Bodhi mind is willing to give up his virtue, materials, enjoyments, and even his body without any sense of fatigue, regret, or withdrawal. That person always believes that Nirvana is nothing else but a total giving up of everything (giving up does not means throwing away or discarding, but it means to give out for the benefit of all sentient beings). In daily life, that person always stays calm even though he may get killed, abused or beaten by others. That person always vows to be a protector for those who need protection, a guide for all travellers on the way, a bridge or a boat for those who wish to cross a river, a lamp for those who need light in a dark night. The Mahavairocana Sutra says: “The Bodhi Mind is the cause – Great Compassion is the root – Skillful means are the ultimate.” For example, if a person is to travel far, he should first determine the goal of the trip, then understand its purpose, and lastly, choose such expedient means of locomotion as automobiles, ships, or planes to set out on his journey. It is the same for the cultivator. He should first take Supreme Enlightenment as his ultimate goal, and the compassionate mind which benefits himself and others as the purpose of his cultivation, and then, depending on his references and capacities, choose a method, Zen, Pure Land or Esoterism, as an expendient for practice. Expedients, or skillful means, refer, in a broader sense, to flexible wisdom adapted to circumstances, the application of all actions and practices, whether favorable or unfavorable, to the practice of the Bodhisattva Way. For this reason, the Bodhi Mind is the goal that the cultivator should clearly understand before he sets out to practice.
213. Bodhi Resolve
To vow to devote the mind to bodhi, or to awake the thought of enlightenment, or to bring forth the Bodhi resolve means to generate a true intention in our mind to become enlightened. This is the starting point of the Path to enlightenment. This intention is a seed that can grow into a Buddha. Develop Bodhicitta means develop a supreme motivation to cultivation to achieve full enlightenment or Buddhahood in order to be of the most benefit to others. Only owing to the Bodhicitta we are able to dedicate ourselves to working for the happiness of all beings. The dedicated attitude of Bodhicitta is the powerful energy capable of transforming our mind fully and completely. Ten reasons to cause sentient beings to develop Bodhi Mind. According to Great Master Sua-Sen, the eleventh Patriarch of the Thirteen Patriarchs of Pureland Buddhism, there are ten reasons that cause sentient beings to develop Bodhi Mind. Buddhas from their initial aspiration to their attainment of Buddhahood, never lose the determination for perfect enlightenment. Great Enlightened Beings take the determination for enlightenment as a reliance, as they never forget it. This is one of the ten kinds of reliance of Great Enlightening Beings. According to The Flower Adornment Sutra, chapter 38 (Detachment from the World), the Great Enlightening Being Universally Good told Unversal Wisdom that Offsprings of Buddha, Great Enlightening Beings have ten kinds of reliance which help them be able to obtain abodes of the unexcelled great knowledge of Buddhas. Sincere and devoted Buddhists should make up their minds to cultivate themselves and to vow “above to seek Bodhi, below to save sentient beings.” There are ten qualities that should be cultivated by an aspirant to awaken the Bodhicitta: gather friends, worship the Buddha, acquire roots of merit, search the good laws, remain ever compassionate, bear all suffering that befall him, remain kind, compassionate and honest, remain even-minded, rejoice in Mahayana with faith, search the Buddha-wisdom. According to the Bodhicittotapadasutra-Sastra, there are four qualities that should be cultivated by an aspirant to awaken the Bodhicitta: reflecting on the Buddha, reflecting on the impurity of the body, being compassionate towards beings, searching after the highest fruit. According to the Sutra In Forty-Two Sections, Chapter 36, the Buddha said: “It is difficult for one to leave the evil paths and become a human being. It is difficult to become a male human being. It is difficult to have the six organs complete and perfect. It is difficult for one to be born in the central country. It is difficult to be born at the time of a Buddha. It is still difficult to encounter the Way. It is difficult to bring forth faith. It is difficult to resolve one’s mind on Bodhi. It is difficult to be without cultivation and without attainment.” The Buddha and Bodhisattvas broadly explained the virtue of Bodhi Mind in The Avatamsaka Sutra: “The principal door to the Way is development of the Bodhi Mind. The principal criterion of practice is the making of vows.” If we do not develop the broad and lofty Bodhi Mind and do not make firm and strong vows, we will remain as we are now, in the wasteland of Birth and Death for countless eons to come. Even if we were to cultivate during that period, we would find it difficult to persevere and would only waste our efforts. Therefore, we should realize that in following Buddhism, we should definitely develop the Bodhi Mind without delay.
According to Most Venerable Thích Thiền Tâm in the Pure Land Buddhism in Theory and Practice, it is not enough simply to say “ I have developed the Bodhis Mind,” or to recite the above verses every day. To really develop the Bodhi Mind, the practitioner should, in his cultivation, meditate on and act in accordance with the essence of the vows. There are cultivators, clergy and lay people alike, who, each day, after reciting the sutras and the Buddha’s name, kneel down to read the transference verses: “I wish to rid myself of the three obstructions and sever afflictions…” However, their actual behavior is different, today they are greedy, tomorrow they become angry and bear grudges, the day after tomorrow it is delusion and laziness, the day after that it is belittling, criticzing and slandering others. The next day they are involved in arguments and disputes, leading to sadness and resentment on both sides. Under these circumstances, how can they rid themselves of the three obstructions and sever afflictions? In general, most of us merely engage in external forms of cultivation, while paying lip service to “opening the mind.” Thus, the fires of greed, anger and delusion continue to flare up, preventing us from tasting the pure and cool flavor of emancipation as taught by the Buddhas. Therefore, we have to pose the question, “How can we awaken the Bodhi Mind?” Sincere and devoted Buddhists should make up their minds to cultivate themselves and to vow “above to seek Bodhi, below to save sentient beings.” A Bodhisattva’s Bodhi mind vows not only to destroy the lust of himself, but also to destroy the lust for all other sentient beings. A Bodhisattva who makes the Bodhi mind always vows to be the rain of food and drink to clear away the pain of thurst and hunger during the aeon of famine (to change himself into food and drink to clear away human beings’ famine). That person always vows to be a good doctor, good medicine, or a good nurse for all sick people until everyone in the world is healed. That person always vows to become an inexhaustible treasure for those who are poor and destitute. For the benefiting of all sentient beings, the person with Bodhi mind is willing to give up his virtue, materials, enjoyments, and even his body without any sense of fatigue, regret, or withdrawal. That person always believes that Nirvana is nothing else but a total giving up of everything (giving up does not means throwing away or discarding, but it means to give out for the benefit of all sentient beings). In daily life, that person always stays calm even though he may get killed, abused or beaten by others. That person always vows to be a protector for those who need protection, a guide for all travellers on the way, a bridge or a boat for those who wish to cross a river, a lamp for those who need light in a dark night.
According to the Flower Adornment Sutra, there are ten kinds of causes of great enlightening beings’s development of the will for enlightenment. First, Bodhisattvas become determined to reach enlightenment to educate and civilize all sentient beings. Second, Bodhisattvas become determined to reach enlightenment to remove the mass of suffering of all sentient beings. Third, Bodhisattvas become determined to reach enlightenment to bring complete peace and happiness to all sentient beings. Fourth, Bodhisattvas become determined to reach enlightenment to eliminate the delusion of all sentient beings. Fifth, Bodhisattvas become determined to reach enlightenment to bestow enlightened knowledge on all sentient beings. Sixth, Bodhisattvas become determined to reach enlightenment to honor and respect all Buddhas. Seventh, Bodhisattvas become determined to reach enlightenment to follow the guidance of the Buddhas and please them. Eighth, Bodhisattvas become determined to reach enlightenment to see the marks and embellishments of the physical embodiments of all Buddhas. Ninth, Bodhisattvas become determined to reach enlightenment to comprehend the vast knowledge and wisdom of all Buddhas. Tenth, Bodhisattvas become determined to reach enlightenment to manifest the powers and fearlessnesses of the Buddhas. According to the Vimalakirti, Chapter Tenth, Vimalakirti said: “As you have said, the Bodhisattvas of this world have strong compassion and their lifelong works of salvation for all living beings surpass those done in other pure lands during hundreds and thousands of aeons. Why? Because they achieved ten excellent deeds which are not required in other pure lands. First, using charity (dana) to succour the poor. Second, using precept-keeping (sila) to help those who have broken the commandments. Third, using patient endurance (ksanti) to subdue their anger. Fourth, using zeal and devotion (virya) to cure their remissness. Fifth, using serenity (dhyana) to stop their confused thoughts. Sixth, using wisdom (prajna) to wipe out ignorance. Seventh, putting an end to the eight distressful conditions for those suffering from them. Eighth, teaching Mahayana to those who cling to Hinayana. Ninth, using cultivation of good roots for those in want of merits. Tenth, using the four Bodhisattva winning devices for the purpose of leading all living beings to their goals (in Bodhisattva development).
214. Ten Reasons to Cause Sentient Beings to Develop Bodhi Mind
We are all ordinary people. If we do not develop the broad and lofty Bodhi Mind and do not make firm and strong vows, we will remain as we are now, in the wasteland of Birth and Death for countless eons to come. Even if we were to cultivate during that period of time, we would find it difficult to persevere and would only waste our efforts. Therefore, we should realize that in following Buddhism, we should definitely develop the Bodhi Mind without delay. According to The Amitabha Sutra, “You cannot hope to be reborn in the Pure Land with little merit and virtue and few causes and conditions or good roots. Therefore, you should have numerous merits and virtues as well as good roots to qualify for rebirth in the Pure Land. However, there is no better way to plant numerous good roots than to develop the Bodhi Mind, while the best way to achieve numerous merits and virtues is to recite the name of Amitabha Buddha. A moment of singleminded recitation surpasses years of praticing charity; truly developing the Bodhi Mind surpasses eons of cultivation. Holding firmly to these two causes and conditions assures rebirth in the Pure Land.” In the commentary of “Developing the Bodhi Mind,” Great Master Hsing-An encouraged the fourfold assembly to remember ten causes and conditions when developing the Bodhi Mind.
First, because of remembering of the grace of the Buddha. Take our Sakyamuni Buddha as an example, from the time He first developed the mind to cultivate for the Ultimate Bodhi Mind or Buddhahood, to aid and escue sentient beings, he had endured endless sufferings. When we create karma, owing to the Buddha’s compassion and mercy, He creates infinite skillful methods to teach and transform us, but because of our ignorance and stupidity we refuse to listen. When we get condemned to the Evil Paths, the Buddha expands his compassion, wanting to take our place of suffering. But because of our heavy karma, it is not possible to rescue us. When we become humans, the Buddha uses various skillful means influencing us to plant good cultivated karma, following us through infinite reincarnations without ever abandoning us. Sentient beings with few virtues and heavy karma, born in the Dharma Ending Age. It is extremely difficult to become a member of the Sangha. It is impossible to witness the Buddha’s Golden Body. Fortunately, owing to our planting good roots in former lives, we still are able to see the Buddha’s statues, still be able to hear and learn proper dharma. If we have not heard the proper dharma teaching, how would we know that we often receive the Buddha’s Blessings? For this grace, no ocean can compare and no mountain peak can measure. Thus, if we do not vow to develop Bodhi Mind, or to cultivate the Bodhisattva’s Way to attain Buddhahood, firmly maintain the proper dharma, vow to help and rescue all sentient beings, then even if flesh is shredded and bones are shattered to pieces, it still would not be enough to repay that great grace.
Second, because of remembering of the grace of the parents. Childbirth is a difficult and arduous process with nine months of the heavy weight of pregnancy, then much effort is required to raise us with a minimum of three years of breast feeding, staying up all night to cater our infantile needs, hand feeding as we get a little older. As we get older and become more mature, our parents invest all their hopes we will succeed as adults, both in life and religion. Unexpectedly, some of us leave home to take the religious path, proclaiming ourselves as Buddha’s messenger and, thus are unable to make offerings of food, drink nor can we help our parents with day to day subsistence. Even if they are living, we are unable to take care of them in their old age, and when they die we may not have the ability to guide their spirits. Upon a moment of reflection, we realize : “Our worlds are now ocean apart, as grave lies melancholy in tall grass.” If this is the case, such is a great mistake in life, such a mistake is not small in religion either. Thus, with both paths of life and religion, great mistakes have been made; there is no one to bear the consequences of our transgressions but ourselves. Thinking these thoughts, what can we do to compensate for such mistakes? Cultivate the Bodhisattva Way in hundreds and thousands of lifetimes. Vow to aid and rescue all sentient beings in the Three Worlds of the Ten Directions. If this is accomplished, not only our parents of this life, but our parents of many other lives will benefit to escape from the unwholesome paths. And not just the parents of one sentient being, but the parents of many sentient beings will benefit to escape from evil paths.
Third, because of remembering of the grace of the teachers. Even though our parents give birth to our physical beings, if not the worldly teachers, we would not understand right from wrong, virtue, ethics, etc. If we do not know right from wrong, know how to be grateful, and have shame, then how are we any different from animals? If there were no spiritual teachers for guidance, obviously, we would not be able to understand the Buddha-Dharma. When we do not understand the Buddha-Dharma, the Doctrine of Cause and Effect, then how are we different from those who are ignorant and stupid? Now that we know a little bit of virtue, how to be grateful, having shame, and somewhat understand the Buddha-Dharma, where did such knowledge come from? Moreover, some of us are fortunate enough to become Bhiksus and Bhiksunis, showering ourselves with precepts, cultivating and understanding the virtuous practices, wearing the Buddhist robe, and gaining the respect of others. Thus none of this would happen if not for elder masters. Knowing this, if we pray for the “Lesser Fruits,” then we can benefit only ourselves. Therefore, we must develop the Great Bodhi Mind of a Maha-Bodhisattva to wish to rescue and aid all sentient beings. Only then would our worldly teachers truly benefit, and our Dharma Masters truly be happy.
Fourth, because of remembering to be grateful to the benefactors. Nowadays, Bhiksus cultivating the Way are all dependent on the people who make charitable donations, from clothing, food, to medicine and blankets. These charitable people work hard, and yet they don’t have enough to live on. Bhiksus do nothing except enjoy the pleasure these gifts, how can Bhiksus find comfort in their doing so? People work assiduously to sew robes, not counting all the late nights. Bhiksus have abundance of robes, how dare we not appreciate them? Laypeople live in huts, never finding a moment of peace. Bhiksus live in high, big temples, relaxing all year round. How can Bhiksus be happy in receiving such gifts knowing laypeople have suffered so? Laypeople set aside their earnings and profits to provide services to Bhiksus. Does this make sense? Therefore, Bhiksus must think: “I must be determined to cultivate for enlightenment, practice to find the Budhist wisdom so charitable beings and sentient beings may benefit from it. If this is not the case, then every seed of rice and every inch of fabric shall have their appropriate debts. Reincarnated into the realm of animals, debts must be repaid.
Fifth, because of remembering to be grateful to the sentient beings. From infinite eons to this day, from generation to generation, from one reincarnation to another, sentient beings and I have exchanged places with each other to take turns being relatives. Thus, in one life, we are family and in another we are strangers, but in the end we are all connected in the cycle of rebirths. Thus, though it is now a different life, our appearances have changed, having different names, families, and ignorance has caused us to forget; but knowing this concept, we realize we are all family, so how can we not demonstrate gratitude to all sentient beings? Those animals with fur, bearing horns and antlers in this life, it is possible we may have been their children in a former life. Insects such as butterflies, bees, worms, crickets of this life, may for all we know, be our parents of a former life. What about those who scream in agony in the realm of Hungry Ghosts; and those who cry in sufferings from the abyss of Hell. Even though our eyes cannot see and our ears cannot hear, they still pray and ask for our assistance. Therefore, the Bodhisattvas look upon bees and ants as their parents of the past; look upon animals as future Buddhas; have great compassion for those in the suffering realms, often finding ways to aid and rescue them; Remember the kindness of the past, and often think about finding ways to repay such kindness.
Sixth, because of thinking of the pain and suffering of life and death. For innumerable lives, I and all sentient beings have existed in the cycle of rebirths, unable to find enlightenment, sometimes living in this world, sometime in another, sometimes in Heaven, sometimes as a human, etc. Condemned to lower realms in seconds, travelling up and down on a thousand paths. Left the gate of evil in the morning, only to return in the evening. Today escaping the gate of hell, only to come back tomorrow. Going up to the mountain, getting slashed to pieces, i.e., hell. Swallow burning metal balls, get fried in oil, body deteriorates and burns to ashes. Agonize in fire and scream in pain from being frozen. Every day and night hundreds and thousands of rebirths occur; every second of suffering seems like a million years. At that time, even if realizing the evil deeds committed, it’’ too late to repent and find salvation. When finally free, everything is quickly forgotten, continuing to commit evil deeds as before. Mind being similar to a hurried distant traveller, is never at peace; body never at rest, moving from one house to another. Every speck of dust of the universe cannot even begin to compare to the constant movements of the body; the water in the four great oceans is not enough to account for the tears cried. If Buddha did not preach such matters, who would know or hear of this? If we continue as before, we can’t avoid being as we always were, drowning in the cycle of life and death; hundreds and thousands of reincarnations and rebirths have occurred, it is too late to have regrets. Once each life passed by, there is no time for regrets because it will be too late. The good hours pass quickly and never again returns; losing the opportunity to be a human being is easy, yet having the chance to be human is extremely difficult; how dark and gloomy hell is, the agonies from eternal separations of loved ones. The world’s hatred and revenge. No one is here to take your place. Therefore, put an end to the origin of life and death; empty out all ignorance and stupidity. Help yourself and others to find liberation. Finally, to realize the Ultimate Enlightenment. A thousand lives in Heaven or Hell depends on this very moment. At this moment, the wise must realize this truth without hesitation.
Seventh, because of the respect for the True-Nature. Our Mind-Nature and that of Sakyamuni Buddha’s are not two and not different. Why has Sakyamuni Buddha already attained enlightenment, greatly shining and free; yet we are still unenlightened common mortals filled with delusions and ignorance? Sakyamuni Buddha is complete with infinite spiritual powers, wisdom, and adorned with endless merits and virtues, but we are complete with infinite afflictions, karmic destinies, and desires binding us tightly? The Mind-Nature may be the same, but the separation between enlightenment and ignorance is oceans apart. This is similar to a priceless jewel covered in mud; seeing it people will think it rock and sand. The Buddha already used infinite wholesome dharmas to tame and oppose afflictions so the true nature will shine through. This is similar to washing, cleaning, and drying a priceless jewel and then set high above, it will shine through. Only this way, it will not be a waste of Buddha’s teaching, not disappoint our own true nature, and we will fit as a person with Buddhist wisdom.
Eighth, because of repentance for karmic obstructions. The Buddha taught: “To be guilty of a small transgression, must be condemned to hell equal to the life of a heavenly being in Tushita Heaven.” If a lesser transgression is already in that way, what about greater offenses? In each day, with each movement we violate precepts. When eating and drinking more Buddha’s silas are broken. Thus if counted each day, we have already committed many transgressions, let alone a lifetime or infinite lives in the past. If we use the five precepts to examine, then nine out of ten people have already violated them; only lesser transgressions are confessed, but the greater ones will be hidden. The five precepts for laypeople are already practiced in that way, what about the Sramana, Bhiksu, and Bodhisattva Precepts? Now we must have pity for ourselves and for others. With sincere mind and body, tears fall with sounds, together with all sentient beings pray for repentance. If this is not practiced, then in a thousand lifetimes and ten thousand reincarnations, evil retributions will be difficult to eliminate. How will liberation from suffering be found?
Ninth, because of praying to gain rebirth in the Pureland. Remaining in this saha World to cultivate and make progress is a difficult task. It is so difficult that so many lifetimes passed, yet enlightenment is not attained. Going to the Ultimate Bliss or Western Pureland to cultivate and practice, then with this right condition the matter of attaining Buddhahood is easy. It is so easy that even I a lifetime of cultivation, one can attain enlightenment. This is why in this Dharma Ending Age, no other dharma door surpasses the Pureland Dharma Door. The Buddha taught in The Amitabha Sutra: “With little wholesome karma, it is difficult to gain rebirth. One must have many merits and virtues before being born in the Pure Worlds. However, having abundance of merits and virtues can never equal the Buddha’s name; having abundance of whoelsome karma can never equal developing the Bodhi Mind. Therefore, it is necessary to understand that temporarily reciting the Buddha’s name is greater than making donations for one hundred years. With one development of the great mind or Ultimate Bodhi, leaps over cultivation of many lifetimes. Because reciting Buddha is to continue to vow to be Buddha. But if the greater Bodhi mind is not developed, what is the point of reciting Buddha? As for developing the mind to cultivate, but do not pray for the Pureland, then even if that mind is developed, it is easy to regress. Therefore, planting the Bodhi seed, cultivate the tongue to practice Buddha Recitation, then the enlightenment fruit will increase naturally. Rely on the vessel of great vows or Amitabha’s forty-eight great vows to enter the magnificent ocean of the Pureland, then gaining rebirth to the Western World is an absolute guarantee.
Tenth, because of upholding the Proper Dharma. Just as Sakyamuni Buddha, from infinite eons until now, for our benefit, cultivated the Bodhi ways, He has accomplished tasks that are difficult to accomplish, tolerated things that are difficult to tolerate, for this reason, he attained the fullness of all practices, became a Tathagata. After becoming a Buddha, when His time to teach and transform came to an end, He entered Nirvana immediately. Now, the Proper Dharma Age has passed and the Dharma Semblage Age has ended, there is only left the Dharma Ending Age. Even though many sutra teachings are still available, no one attains enlightenment for many reasons. In this period, right and wrong are no longer divided, gossips are rampant, everyone is fiercely competing with one another, lusting after fame and fortune. Therefore, the Triple Jewels no longer have their true meanings. Having deteriorated so greatly that it is unbearable to speak of it. We are Buddhists, yet we are unable to show gratitude to Buddha’s blessings. Intrinsically, we can’t benefit ourselves; extrinsically, we can’t benefit others. When alive we do not benefit the world; when dead we do not benefit the future. Thinking this way, it hurts from the core of our beings. Thus we must develop quickly the Bodhi Mind. Vows after vows, vowing to rescue sentient beings and thoughts afetr thoughts praying to Buddha so that once this karmic body ends, we will gain birth to the Ultimate Bliss World, hoping and wishing once we become enlightened, we will return to this saha World in order to influence and lead the Buddha’s’sun to shine brightly, the Dharma Door to open widely, the Sangha to flourish in this turbid world, everyone cultivates virtues in the East, relying on this the present age will end, and the Proper Dharma will be firmly maintained as the result.
215. Eight Ways to Develop Bodhi Resolve
To vow to devote the mind to bodhi, or to awake the thought of enlightenment, or to bring forth the Bodhi resolve means to generate a true intention in our mind to become enlightened. This is the starting point of the Path to enlightenment. This intention is a seed that can grow into a Buddha. Develop Bodhicitta means develop a supreme motivation to cultivation to achieve full enlightenment or Buddhahood in order to be of the most benefit to others. Only owing to the Bodhicitta we are able to dedicate ourselves to working for the happiness of all beings. The dedicated attitude of Bodhicitta is the powerful energy capable of transforming our mind fully and completely. Great Master Hsing An composed the essay titled “Developing the Bodhi Mind” to encourage the fourfold assembly to follow when practicing Buddhism. In it, the Master described eight approaches to developing the Bodhi Mind, depending on sentient beings’ vows: “erroneous, correct, true, false, great, small, imperfect, perfect.” Among the eight ways of developing the Bodhi Mind, we should not follow the “erroneous, false, imperfect, and small” ways. We should instead follow the “true, correct, perfect, and great” ways. Such cultivation is called developing the Bodhi Mind in a proper way. The first Bodhi Resolve with an Erroneous Mind. Some individuals cultivate witohut meditating on the Self-Nature. They just chase after externals or seek fame and profit, clinging to the fortunate circumstances of the present time, or they seek the fruits of future merits and blessings. In life there are cultivators who cultivate only according to the “Practice form characteristics,” refusing to reflect internally to “Examine the True Nature.” Such development of the Bodhi Mind is called ““Erroneous,” or “False.” The above is truly the way the majority of cultivators, lay and clergy, develop their minds in the present day Dharma Ending Age. They are everywhere similar to the abundance of sands of the Ganges. The second Bodhi Resolve with a Correct Mind. Not seeking fame, profit, happiness, merit or blessings, but seeking only Buddhahood, to escape Birth and Death for the benefit of oneself and others. These are cultivators who, above do not pray for luxury, below do not yearn for fame, not allured by the pleasures of the present, do not think of the merits in the future. In contrast, they are only concerned with the matter of life and death, praying to attain the Bodhi Enlightenment fruit. Such development of the Bodhi Mind is called “Correct,” or “Proper.” The above is the way of developing the mind according to true cultivators praying for enlightenment and liberation. With this way of developing the mind and cultivation, it is difficult to find nowadays. In hundreds and thousands of cultivators, it would be fortunate to find just one or two such cultivators. The third Bodhi Resolve with a True Mind. Aiming with each thought to seek Buddhahood “above” and save sentient beings “below,” without fearing the long, arduous Bodhi path or being discouraged by sentient beings who are difficult to save, with a mind as firm as the resolve to ascend a mountain to its peak. These cultivators who, thought after thought, above pray for Buddhahood; mind after mind, below rescue sentient beings; hearing to become Buddha will take forever, do not become fearful and wish to regress. Such development of the Bodhi Mind is called “true.” The fourth Bodhi Resolve with a False Mind. Not repenting or renouncing our transgressions, appearing pure on the outside while remaining filthy on the inside, formerly full of vigor but now lazy and lax, having good intentions intermingled with the desire for fame and profit, practicing good deeds tainted by defilements. Such development of the Bodhi Mind is called “false.” This is the way the majority of cultivators develop the mind in the Dharma Ending Age. The fifth Bodhi Resolve with a Great Mind. Only when the realm of sentient beings has ceased to exist, would one’s vows come to an end; only when Buddhahood has been realized, would one’s vows be achieved. Such development of the Bodhi Mind is called “great.” Above is the way of developing the mind of those in the rank of Mahayana Great Strength Dharma Body Maha-Bodhisattvas, or Bodhisattva Saintly Masters, who have already attained the “Non-Birth Dharma Tolerance” and have turned the non-retrogressing Dharma Wheel in the ten directions of infinite universes. The sixth Bodhi Resolve with a Small Mind. Viewing the Triple World as a prison and Birth and death as enemies, hoping only for swift self-salvation and being reluctant to help others. Such development of the Bodhi Mind is called “small.” The above is the way of developing the mind for those cultivators who practice Hinayana Buddhism or Lesser Vehicle, Sravaka-Yana and Pratyeka-Buddha-Yana. With this method of developing mind, even though liberation from the cycle of reborths will be attained, escape from the three worlds, and attain Nirvana. However, the Buddha criticized them as traveling outside the path of conducts and vows of rescuing sentient beings of the Bodhisattvas and Buddhas of Mahayana or Greater Veicle. The seventh Bodhi Resolve with an Imperfect Mind. Viewing sentient beings and Buddhahood as outside the Self-Nature while vowing to save sentient beings and achieve Buddhahood; engaging in cultivation while the mind is always discriminating. Such development of the Bodhi Mind is called “imperfected” or “biased.” The above way of developing the mind is false, belonging to those who cultivated achievements still leave them trapped in the three worlds of the cycle of rebirths, and they will not find true liberation and enlightenment. These people only cultivate to ascend to higher Heavens of Form and Formlessness because they have not penetrated fully the theory of “outside the mind there is no dharma, outside the dharma there is no mind.” The eighth Bodhi Resolve with a Perfect Mind. Knowing that sentient beings and Buddhahood are the Self-Nature while vowing to save sentient beings and achieve Buddhahood; cultivating virtues without seeing oneself cultivating, saving sentient beings without seeing anyone being saved. These people use that mind of emptiness similar to space to make vows as great as space, to cultivate conducts as vast as space, and finally to attain and achieve similar to space, yet do not see the characteristics of “emptiness.” Such development of the Bodhi Mind is called “perfect.” The above is the way of developing the mind of those in the rank of those at the Ten Grounds Maha-Bodhisattvas, those who complete Enlightenment Maha-Bodhisattva, and One-Birth Maha-Bodhisattva. And finally, they attain the Ultimate Enlightenment of Buddhahood with ten designations.
216. Ten Kinds of Causes of Great Enlightening Beings’ Development of the Bodhi Resolve
According to The Flower Adornment Sutra, chapter 38 (Detachment from the World), the Great Enlightening Being Universally Good told Unversal Wisdom that Offsprings of Buddha, Great Enlightening Beings have ten kinds of reliance which help them be able to obtain abodes of the unexcelled great knowledge of Buddhas. Sincere and devoted Buddhists should make up their minds to cultivate themselves and to vow “above to seek Bodhi, below to save sentient beings.” There are ten qualities that should be cultivated by an aspirant to awaken the Bodhicitta: gather friends, worship the Buddha, acquire roots of merit, search the good laws, remain ever compassionate, bear all suffering that befall him, remain kind, compassionate and honest, remain even-minded, rejoice in Mahayana with faith, search the Buddha-wisdom. The Buddha and Bodhisattvas broadly explained the virtue of Bodhi Mind in The Avatamsaka Sutra: “The principal door to the Way is development of the Bodhi Mind. The principal criterion of practice is the making of vows.” If we do not develop the broad and lofty Bodhi Mind and do not make firm and strong vows, we will remain as we are now, in the wasteland of Birth and Death for countless eons to come. Even if we were to cultivate during that period, we would find it difficult to persevere and would only waste our efforts. Therefore, we should realize that in following Buddhism, we should definitely develop the Bodhi Mind without delay.
Also according to the Flower Adornment Sutra, there are still other ten kinds of causes of great enlightening beings’ development of the will for enlightenment. First, Bodhisattvas become determined to reach enlightenment to educate and civilize all sentient beings. Second, Bodhisattvas become determined to reach enlightenment to remove the mass of suffering of all sentient beings. Third, Bodhisattvas become determined to reach enlightenment to bring complete peace and happiness to all sentient beings. Fourth, Bodhisattvas become determined to reach enlightenment to eliminate the delusion of all sentient beings. Fifth, Bodhisattvas become determined to reach enlightenment to bestow enlightened knowledge on all sentient beings. Sixth, Bodhisattvas become determined to reach enlightenment to honor and respect all Buddhas. Seventh, Bodhisattvas become determined to reach enlightenment to follow the guidance of the Buddhas and please them. Eighth, Bodhisattvas become determined to reach enlightenment to see the marks and embellishments of the physical embodiments of all Buddhas. Ninth, Bodhisattvas become determined to reach enlightenment to comprehend the vast knowledge and wisdom of all Buddhas. Tenth, Bodhisattvas become determined to reach enlightenment to manifest the powers and fearlessnesses of the Buddhas.
Also in the Avatamsaka Sutra, evidently Maitreya exhausted his power of speech in order to extol the importance of the Bodhicitta in the career of a Bodhisattva, for without this being dully impressed on the mind of the young Buddhist pilgrim Sudhana, he could not have been led into the interior of the Tower of Vairocana. The Tower harbors all the secrets that belong to the spiritual life of the highest Buddhist. If the novice were not quite fully prepared for the initiation, the secrets would have no signification whatever. They may even be grossly misunderstood, and the result will be calamitous indeed. For this reason, Maitreya left not a stone unturned to show Sudhana what the Bodhicitta really meant and the ten characteristics of the Bodhicitta (Essays in Zen Zen Buddhism, vol. III). First, the Bodhicitta rises from a great compassionate heart. Without the compassionate heart there will be no Buddhism. This emphasis on Mahakaruna is characteristic of the Mahayana. We can say that the whole panorama of its teachings revolves on this pivot. The philosophy of Interpenetration so pictorially depicted in the Avatamsaka Sutra is in fact no more than the outburst of this life-energy. As long as we tarry on the plane of intellection, such Buddhist doctrines as Emptiness (sunyata), Egolessness (anatmya), etc., may sound so abstract and devoid of spiritual force as not to excite anyone to fanatic enthusiasm. Thus main point is to remember that all the Buddhist teachings are the outcome of a warm heart cherished towards all sentient beings and not of a cold intellect which tries to unveil the secrets of existence by logic. That is to say, Buddhism is personal experience and not impersonal philosophy. Second, the raising of the Bodhicitta is not an event of one day. The raising of the Bodhicitta requires a long preparation, not of one life but of many lives. The Citta will remain dormant in those souls where there is no stock of merit ever accumulated. Moral merit must be stored up in order to germinate later into the great overshadowing tree of the Bodhicitta. The doctrine of karma may not be a very scientific statement of facts, but all Buddhists, Mahayana and Hinayana, believe in its working in the moral realm of our lives. Broadly stated, as long as we are all historical beings we cannot escape the karma that proceded us, whatever this may mean. Whenever there is the notion of time, there is a continuity of karma. When this is admitted, the Bodhicitta could not grow from the soil where no nourishing stock of goodness had ever been secured. Third, Bodhicitta comes out of a stock of good merit. If the Bodhicitta comes out of a stock of merit, it cannot fail to be productive of all the good things that belong to the Buddhas and Bodhisattvas and other great beings. At the same time it must also be the great crusher of evils, for nothing can withstand the terrible blow inflicted by the thunderbolt of the Citta-Indra. Fourth, the awakening of the Bodhicitta which takes place in the depths of one’s being, is a great religious event. The intrinsic nobility of the Bodhicitta can never be defamed even when it is found among defilements of every description, whether they belong to knowledge or deeds or passions. The great ocean of transmigration drowns every body that goes into it. Especially the philosophers, who are satisfied with interpretations and not with facts themselves, are utterly unable to extricate themselves from the bondage of birth and death, because they never cut asunder the invisible tie of karma and knowledge that securely keeps them down to the earth of dualities because of their intellectualism. Fifth, Bodhicitta is beyond the assault of Mara the Evil One. In Buddhism, Mara represents the principle of dualism. It is he who is always looking for his chance to throw himself against the solid stronghold of Prajna and Karuna. Before the awakening of the Bodhicitta the soul is inclined towards the dualism of being and non-being, and is thus necessarily outside the pale of the sustaining power of all Buddhas, Bodhisattvas, and good friends. The awakening, however, makrs a decisive turning-away from the old line of thought. The Bodhisattva has now an open highway before him, which is well guarded by the moral influence of all his good protectors. He walks on straightway, his footsteps are firm, and the Evil One has no chance to tempt him away from his steady progress towards perfect enlightenment. Sixth, when the Bodhicitta is aroused, the Bodhisattva’s hold on all-knowledge is definite and firm. The Bodhicitta means the awakening of the desire for supreme enlightenment which was attained by the Buddha, enabling him to become the leader of the religious movement known as Buddhism. Supreme enlightenment is no other than all-knowledge, sarvajnata, to which reference is constantly made in all the Mahayana texts. All-knowledge is what constitutes the essence of Buddhahood. It does not mean that the Buddha knows every individual thing, but that he has grasped the fundamental principle of existence and that he has penetrated deep down into the center of his own being. Seventh, the rise of Bodhicitta marks the beginning of the career of a Bodhisattva. Before the rise of the Bodhicitta, the idea of a Bodhisattva was no more than an abstration. We are perhaps all Bodhisattvas, but the notion has not been brought home to our consciousness, the image has not been vivid enough to make us feel and live the fact. The Citta is aroused and the fact becomes a personal event. The Bodhicitta is now quivering with life. The Bodhisattva and the Bodhicitta are inseparable; where the one is there the other is. The Citta indeed is the key that opens all the secret doors of Buddhism. Eighth, the Bodhicitta is the first stage of the Bodhisattva’s life of devotion and vow. In the Avatamsaka Sutra, the chief object of Sudhana’s quest consists in finding out what is the Bodhisattva’s life of devotion and vow. It was through Maitreya that the young Buddhist pilgrim came to realize within himself all that he had been searching for among the various teachers, philosophers, gods, etc. The final confirmation comes from Samantabhadra, but without Maitreya’s instruction in the Bodhicitta and is admision into the Tower of Vairocana, Sudhana could not expect to start really on his career of Bodhisattvahood. The life of devotion and vows which stamps a Buddhist as Mahayanist and not as Hinayanist is impossible without first arousing the Bodhicitta. Ninth, the characteristic of Bodhisattvahood born of the Bodhicitta is that He never know what exhaustion means. The Avatamsaka Sutra describes the Bodhisattva as one who never becomes tired of living a life of devotion in order to benefit all beings spiritually as well as materially. His life lasts till the end of the world spatially and temporarily. If he cannot finish his work in one life or in many lives, he is ready to be reborn a countless number of times when time itself comes to an end. Nor is his field of action confined to this world of ours. As there are innumerable worlds filling up an infinite expanse of space, he will manifest himself there, until he can reach every being that has any value at all to be delivered from ignorance and egotism. Tenth, the notion of Bodhicitta is one of the most important marks which label the Mahayana as distinct from the Hinayana. The exclusiveness of the monastic organization is a death to Buddhism. As long as this system rules, Buddhism limits its usefulness to a specific group of ascetics. Nor is this the last word one can say about the Hinayana; the weightiest objection is that it stops the growth of the spiritual germ nursed in the depths of every sentient being, which consists in the arousing of the Bodhicitta. The Citta has its desire never to be nipped by the cold frost of intellectual enlightenment. This desire is too deep-seated, and the enlightenment itself must yield to its dictates. The Bodhisattva’s untiring activities are the outcome of this desire, and this is what keeps the spirit of the Mahayana very much alive.
217. Ten Characters of Bodhicitta
The Mahavairocana Sutra says: “The Bodhi Mind is the cause – Great Compassion is the root – Skillful means are the ultimate.” For example, if a person is to travel far, he should first determine the goal of the trip, then understand its purpose, and lastly, choose such expedient means of locomotion as automobiles, ships, or planes to set out on his journey. It is the same for the cultivator. He should first take Supreme Enlightenment as his ultimate goal, and the compassionate mind which benefits himself and others as the purpose of his cultivation, and then, depending on his references and capacities, choose a method, Zen, Pure Land or Esoterism, as an expendient for practice. Expedients, or skillful means, refer, in a broader sense, to flexible wisdom adapted to circumstances, the application of all actions and practices, whether favorable or unfavorable, to the practice of the Bodhisattva Way. For this reason, the Bodhi Mind is the goal that the cultivator should clearly understand before he sets out to practice. Evidently Maitreya exhausted his power of speech in order to extol the importance of the Bodhicitta in the career of a Bodhisattva, for without this being dully impressed on the mind of the young Buddhist pilgrim Sudhana, he could not have been led into the interior of the Tower of Vairocana. The Tower harbors all the secrets that belong to the spiritual life of the highest Buddhist. If the novice were not quite fully prepared for the initiation, the secrets would have no signification whatever. They may even be grossly misunderstood, and the result will be calamitous indeed. For this reason, Maitreya left not a stone unturned to show Sudhana what the Bodhicitta really meant. There are ten characteristics of the Bodhicitta:
First, Bodhicitta rises from a great compassionate heart. Without the compassionate heart there will be no Buddhism. This emphasis on Mahakaruna is characteristic of the Mahayana. We can say that the whole panorama of its teachings revolves on this pivot. The philosophy of Interpenetration so pictorially depicted in the Avatamsaka Sutra is in fact no more than the outburst of this life-energy. As long as we tarry on the plane of intellection, such Buddhist doctrines as Emptiness (sunyata), Egolessness (anatmya), etc., may sound so abstract and devoid of spiritual force as not to excite anyone to fanatic enthusiasm. Thus main point is to remember that all the Buddhist teachings are the outcome of a warm heart cherished towards all sentient beings and not of a cold intellect which tries to unveil the secrets of existence by logic. That is to say, Buddhism is personal experience and not impersonal philosophy.
Second, raising of the Bodhicitta is not an event of one day. The raising of the Bodhicitta requires a long preparation, not of one life but of many lives. The Citta will remain dormant in those souls where there is no stock of merit ever accumulated. Moral merit must be stored up in order to germinate later into the great overshadowing tree of the Bodhicitta. The doctrine of karma may not be a very scientific statement of facts, but all Buddhists, Mahayana and Hinayana, believe in its working in the moral realm of our lives. Broadly stated, as long as we are all historical beings we cannot escape the karma that proceded us, whatever this may mean. Whenever there is the notion of time, there is a continuity of karma. When this is admitted, the Bodhicitta could not grow from the soil where no nourishing stock of goodness had ever been secured.
Third, Bodhicitta comes out of a stock of good merit. If the Bodhicitta comes out of a stock of merit, it cannot fail to be productive of all the good things that belong to the Buddhas and Bodhisattvas and other great beings. At the same time it must also be the great crusher of evils, for nothing can withstand the terrible blow inflicted by the thunderbolt of the Citta-Indra.
Fourth, the awakening of the Bodhicitta which takes place in the depths of one’s being, is a great religious event. The intrinsic nobility of the Bodhicitta can never be defamed even when it is found among defilements of every description, whether they belong to knowledge or deeds or passions. The great ocean of transmigration drowns every body that goes into it. Especially the philosophers, who are satisfied with interpretations and not with facts themselves, are utterly unable to extricate themselves from the bondage of birth and death, because they never cut asunder (riêng ra) the invisible tie of karma and knowledge that securely keeps them down to the earth of dualities because of their intellectualism.
Fifth, Bodhicitta is beyond the assault of Mara the Evil One. In Buddhism, Mara represents the principle of dualism. It is he who is always looking for his chance to throw himself against the solid stronghold of Prajna and Karuna. Before the awakening of the Bodhicitta the soul is inclined towards the dualism of being and non-being, and is thus necessarily outside the pale of the sustaining power of all Buddhas, Bodhisattvas, and good friends. The awakening, however, marks a decisive turning-away from the old line of thought. The Bodhisattva has now an open highway before him, which is well guarded by the moral influence of all his good protectors. He walks on straightway, his footsteps are firm, and the Evil One has no chance to tempt him away from his steady progress towards perfect enlightenment.
Sixth, when the Bodhicitta is aroused, the Bodhisattva’s hold on all-knowledge is definite and firm. The Bodhicitta means the awakening of the desire for supreme enlightenment which was attained by the Buddha, enabling him to become the leader of the religious movement known as Buddhism. Supreme enlightenment is no other than all-knowledge, sarvajnata, to which reference is constantly made in all the Mahayana texts. All-knowledge is what constitutes the essence of Buddhahood. It does not mean that the Buddha knows every individual thing, but that he has grasped the fundamental principle of existence and that he has penetrated deep down into the center of his own being.
Seventh, the rise of Bodhicitta marks the beginning of the career of a Bodhisattva. Before the rise of the Bodhicitta, the idea of a Bodhisattva was no more than an abstration. We are perhaps all Bodhisattvas, but the notion has not been brought home to our consciousness, the image has not been vivid enough to make us feel and live the fact. The Citta is aroused and the fact becomes a personal event. The Bodhicitta is now quivering with life. The Bodhisattva and the Bodhicitta are inseparable; where the one is there the other is. The Citta indeed is the key that opens all the secret doors of Buddhism.
Eighth, the Bodhicitta is the first stage of the Bodhisattva’s life of devotion and vow. In the Avatamsaka Sutra, the chief object of Sudhana’s quest consists in finding out what is the Bodhisattva’s life of devotion and vow. It was through Maitreya that the young Buddhist pilgrim came to realize within himself all that he had been searching for among the various teachers, philosophers, gods, etc. The final confirmation comes from Samantabhada, but without Maitreya’s instruction in the Bodhicitta and is admision into the Tower of Vairocana, Sudhana could not expect to start really on his career of Bodhisattvahood. The life of devotion and vows which stamps a Buddhist as Mahayanist and not as Hinayanist is impossible without first arousing the Bodhicitta.
Ninth, the characteristic of Bodhisattvahood born of the Bodhicitta is that He never know what exhaustion means. The Avatamsaka Sutra describes the Bodhisattva as one who never becomes tired of living a life of devotion in order to benefit all beings spiritually as well as materially. His life lasts till the end of the world spatially and temporarily. If he cannot finish his work in one life or in many lives, he is ready to be reborn a countless number of times when time itself comes to an end. Nor is his field of action confined to this world of ours. As there are innumerable worlds filling up an infinite expanse of space, he will manifest himself there, until he can reach every being that has any value at all to be delivered from ignorance and egotism.
Tenth, the notion of Bodhicitta is one of the most important marks which label the Mahayana as distinct from the Hinayana. The exclusiveness of the monastic organization is a death to Buddhism. As long as this system rules, Buddhism limits its usefulness to a specific group of ascetics. Nor is this the last word one can say about the Hinayana; the weightiest objection is that it stops the growth of the spiritual germ nursed in the depths of every sentient being, which consists in the arousing of the Bodhicitta. The Citta has its desire never to be nipped by the cold frost of intellectual enlightenment. This desire is too deep-seated, and the enlightenment itself must yield to its dictates. The Bodhisattva’s untiring activities are the outcome of this desire, and this is what keeps the spirit of the Mahayana very much alive.
218. Happiness in Buddhist Points of View
Modern man seems to seek happiness outside instead of seeking it within. However, happiness does not depend on the external world. Science and technology seem to promise that they can turn this world into a paradise. Therefore, there is ceaseless work going on in all directions to improve the world. Scientists are pursuing their methods and experiments with undiminished vigour and determination. Man’s quest to unravel the hidden secrets of nature continued unbated. Modern discoveries and methods of communication have produced startling results. All these improvements, thought they have their advantages and rewards, are entirely material and external. In spite of all this, man cannot yet control his own mind, he is not better for all his scientific progress. Within this conflux of mind and body of man, however, there are unexplored marvels to keep men of science occupied for many years. What can be borne with ease is happiness. However, happiness resulting from mental stability is the most important for the ultimate goal of human lives is happiness and joyfulness. Ordinary happiness is the gratification of a desire. However, as soon as the thing desired is achived the we desire something else or some other kind of happiness, for our selfish desires are endless. We usually seek pleasant feelings and avoid unpleasant feelings through our sensory experience of the eyes, ears, nose, tongue and body. However, there is another level of experience: mental experience. True happiness should also be pursued on the mental level. Thus, according to Buddhism, genuine happiness cannot be defined by material and sensual satisfactions, but only by means of spiritual development and opening of wisdom so that we always acknowledge others and their needs. Sincere Buddhists should always remember that true happiness is only originated from a virtuous life. Money cannot buy happiness, or wealth does not always conduce to happiness. In fact, real happiness is found within, and is not be defined in terms of wealth, power, honours, or conquests.
Herein a clansman has wealth acquired by energetic striving, amassed by strength of arm, won by sweat, and lawfully gotten. At this thought, bliss and satisfaction come to him. He or she enjoys his/her wealth and does meritorious deeds. This is call the real bliss. The Buddha enumerates some kinds of happiness for a layman. They are the happiness of possession, health, wealth, longevity, beauty, joy, strength, property, children, etc. The Buddha does not advise all of us to renounce our worldly lives and pleasures and retire to solitude. However, he advised lay disciples to share the enjoyment of wealth with others. We should use wealth for ourselves, but we should also use wealth for the welfare of others. What we have is only temporary; what we preserve we leave and go. Only karmas will have to go with us along the endless cycle of births and deaths. The Buddha taught about the happiness of lay disciples as follows: “A poor, but peace life is real happiness. Leading a blameless life is one of the best sources of happiness, for a blameless person is a blessing to himself and to others. He is admired by all and feels happier, being affected by the peaceful vibrations of others. However, it is very difficult to get a good name from all. The wisemen try to be indifferent to external approbation, try to obtain the spiritual happiness by transcending of material pleasures.” Then the Buddha continued to remind monks and nuns: “Nirvana bliss, which is the bliss of relief from suffering, is the highest form of happiness.”
Many people believe that they can solve all their problems if they have money, so they’re always busy to exhaust their energy to collect more and more money. The more money they have, the more they want to collect. They don’t realize that money cannot buy happiness, or wealth does not always conduce to happiness. In fact, real happiness is found within, and is not be defined in terms of wealth, power, honours, or conquests. If we compare the mental and physical levels of happiness, we’ll find that mental experiences of pain and pleasure are actually more powerful than those of physical experiences. Devout Buddhists should always remember that your property will remain when you die. Your friends and relatives will follow you up to your grave. But only good or bad actions you have done will follow you beyond the grave. Thus, wealth can only be used to decorate your house but not you. Only your own virtue can decorate you. Your dress can decorate your body, but not you; only your good conduct can decorate you. Ordinary happiness is the gratification of a desire. However, as soon as the thing desired is achived the we desire something else or some other kind of happiness, for our selfish desires are endless. We usually seek pleasant feelings and avoid unpleasant feelings through our sensory experience of the eyes, ears, nose, tongue and body. However, there is another level of experience: mental experience. Ture happiness should also be pursued on the mental level. In the Anguttara Nikaya Sutra, the Buddha commented on the four kinds of bliss a layman enjoy as follow: the bliss of ownership, herein a clansman has wealth acquired by energetic striving, amassed by strength of arm, won by sweat, and lawfully gotten. At this thought, bliss and satisfaction come to him; the bliss of wealth, herein a clansman by means of wealth acquired by energetic striving, both enjoys his wealth and does meritorious deeds. At this thought, bliss and satisfaction come to him; the bliss of debtlessness, herein a clansman owes no debt, great or small, to anyone. At the thought, bliss and satisfaction come to him; the bliss of blamelessness, herein the Aryan disciple is blessed with blameless action of body, blameless action of speech, blameless action of mind. At the thought, bliss and satisfaction come to him.
For those who are cultivating mindfulness, the secret of happiness lies in doing what needs be done now and not worrying about the past and the future. We cannot go back to change things in the past nor can we anticipate what will happen in the future. There is but one moment of time over which we have some relatively conscious control and that is the present. According to Buddhist theory, a happy life means always to maintain a peaceful and happy mind. For monks and nuns, they should be always self-content and willing to practice religious disciplines. So long as a person still cherishes resentment, his mental attitude does not embody the ideal way of true believer of the Buddhist teaching; whatever misfortune may befall him, he must maintain a peaceful and calm mind. While peace can exist only in the present moment. It is ridiculous to say, “Wait until I finish this, then I will be free to live in peace.” What is “this?” A degree, a job, a house, a car, the payment of a debt? If you think that way, peace will never come. There is always another “this” that will follow the present one. According to Buddhism, if you are not living in peace at this moment, you will never be able to. If you truly want to be at peace, you must be at peace right now. Otherwise, there is only “the hope of peace some day.” In order to be able to attain a peaceful and happy life, we must possess a peaceful and concentrated mind. This mind is always good for any cultivator. Devoted Buddhists should always make the mind peaceful, concentrated, and use this concentration to examine the mind and body. When the mind is not peaceful, we should also watch. Then we will know true peace, because we will see impermanence. Even peace must be seen as impermanent. If we are attached to peaceful states of mind, we will suffer when we do not have them. Give up everything, even peace. To do this, we all have a peace and happiness in this very life. In Buddhism, Nirvana is called the Supreme happiness and this happiness is brought about by the complete calming, the utter ceasing of all sensations. Now, this saying, indeed, confuses us completely, we who have experienced so many pleasant feelings with our sense faculties. In the Anguttara Nikaya, the Venerable Udayi, a disciple of the Buddha, was confronted with this very problem. The Venerable Sariputta addressing the monks said: “It is Nibbana, friends, that is happiness; it is Nibbana, friends, that is happiness.” Then the Venerable Udayi asked: “But what, friend Sariputta, is happiness, since herein there is no feeling?” Sariputta responded: “Just this, friend, is happiness, that herein there is no feeling.” This saying of Venerable Sariputta is fully supported by the following one of the Buddha in the Samyutta Nikaya: “Whatever is experienced, sensed, felt, all that is suffering.” Thus, Nibbana or Supreme happiness is a state realizable in this very life. The thinker, the inquiring mind, will not find it difficult to understand this state.
Happiness of practitioners of mindfulness is practicing dharmas or the Joy of the Law, the joy of hearing or tasting dharma. According to the Vimalakirti Sutra, Chapter Bodhisattvas, a demon pretended to be Indra, offered twelve thousand goddesses (devakanya) to the Bodhisattva Ruler of the World. The demon said to the Ruler of the World Bodhisattva: “Bodhisattva, please take these twelve thousand goddesses who will serve you.” The Ruler of the World Bodhisattva replied: “Sakra, please do not make to a monk this unclean offering which does not suit me.” “Even before the Ruler of the World Bodhisattva had finished speaking, Vimalakirti came and said: “He is not Sakra; he is a demon who comes to disturb you.” He then said to the demon: ‘You can give me these girls and I will keep them.” The demon was frightened, and being afraid that Vimalakirti might give him trouble, he tried to make himself invisible but failed, and in spite of his use of supernatural powers he could not go away. Suddenly a voice was heard in the air, saying: ‘Demon, give him the girls and then you can go.’ Being scared, he gave the girls.’ At that time, Vimalakirti said to them: “The demon has given you to me. You can now develop a mind set on the quest of supreme enlightenment.” Vimalakirti then expounded the Dharma to them urging them to seek the truth. He declared: “You have now set your minds on the quest for the truth and can experience joy in the Dharma instead of in the five worldly pleasures (arising from the objects of the five senses).” The goddesses asked him: ‘What is this Happiness in the Dharma?” He replied: “Happiness in having faith in the Buddha, happiness in listening to the Dharma, happiness in making offerings to the Sangha, and happiness in forsaking the five worldly pleasures; happiness in finding out that the five aggregates are like deadly enemies, that the four elements (that make the body) are like poisonous snakes, and that the sense organs and their objects are empty like space; happiness in following and upholding the truth; happiness in being beneficial to living beings; happiness in revering and making offerings to your masters; happiness in spreading the practice of charity (dana); happiness in firmly keeping the rules of discipline (sila); happiness in forbearance (ksanti); happiness in unflinching zeal (virya) to sow all excellent roots; happiness in unperturbed serenity (dhyana); happiness in wiping out all defilement that screens clear wisdom (prajna); happiness in expanding the enlightened (bodhi) mind; happiness in overcoming all demons; happiness in eradicating all troubles (klesa); happiness in purifying the Buddha land; happiness in winning merits from excellent physical marks; happiness in embellishing the bodhimandala (the holy site); happiness in fearlessness to hear (and understand) the profound Dharma; happiness in the three perfect doors to nirvana (i.e. voidness, formlessness and inactivity) as contrasted with their incomplete counterparts (which still cling to the notion of objective realization); happiness of being with those studying the same Dharma and happiness in the freedom from hindrance when amongst those who do not study it; happiness to guide and convert evil men and to be with men of good counsel; happiness in the state of purity and cleanness; happiness in the practice of countless conditions contributory to enlightenment. All this is the Bodhisattva happiness in the Dharma.”
The Buddha enumerates some kinds of happiness for a layman. They are the happiness of possession, health, wealth, longevity, beauty, joy, strength, property, children, etc. The Buddha does not advise all of us to renounce our worldly lives and pleasures and retire to solitude. However, he advised lay disciples to share the enjoyment of wealth with others. We should use wealth for ourselves, but we should also use wealth for the welfare of others. What we have is only temporary; what we preserve we leave and go. Only karmas will have to go with us along the endless cycle of births and deaths. Thus we must try to recognize and eliminate the powerful emotions we possess such as desire, hatred, anger, ignorance, pride, doubt, wrong views, etc., for they tend not to bring us long happiness. A fulfilled desire may provide us a sense of temporary satisfaction, but it will not last long. For example, we are satisfied with a new car we just bought, but for how long that satisfaction can last? Soon after the car will become old and broken, and that would cause us disatisfactions and sufferings. Thus, the Buddha taught about the happiness of lay disciples as follows: “A poor, but peace life is real happiness. Leading a blameless life is one of the best sources of happiness, for a blameless person is a blessing to himself and to others. He is admired by all and feels happier, being affected by the peaceful vibrations of others. However, it is very difficult to get a good name from all. The wisemen try to be indifferent to external approbation, try to obtain the spiritual happiness by transcending of material pleasures.” Then the Buddha continued to remind monks and nuns: “Nirvana bliss, which is the bliss of relief from suffering, is the highest form of happiness.” In the Dharmapada Sutra, the Budda taught: “Happy is the birth of Buddhas! Happy is the teaching of the True Law! Happy is the harmony in the sangha! Happy is the discipline of the united ones! (Dharmapada 194). Oh! Happily do we live without hatred among the hateful! Among hateful men we dwell unhating! (Dharmapada 197). Oh! Happily do we live in good health among the ailing! Among the ailing we dwell in good health! (Dharmapada 198). Oh! Happily do we live without greed for sensual pleasures among the greedy! Among the greedy we dwell free from greed! (Dharmapada 199). Oh! Happily do we live without any hindrances. We shall always live in peace and joy as the gods of the Radiant Realm (Dharmapada 200). Victory breeds hatred, defeat breeds suffering; giving up both victory and defeat will lead us to a peaceful and happy life (Dharmapada 201). There is no fire like lust; no evil like hatred. There is no ill like the body; no bliss higher than Nirvana (Dharmapada 202). Hunger is the greatest disease, aggregates are the greatest suffering. Knowing this as it really is, the wise realize Nirvana: supreme happiness (203). Good health is a great benefit, contentment is the richest, trust is the best kinsmen, Nirvana is the highest bliss (204). He who has tasted the flavour of seclusion and tranquility, will prefer to the taste of the joy of the Dharma, and to be free from fear and sin (Dharmapada 205). To meet the sage is good, to live with them is ever happy. If a man has not ever seen the foolish, he may ever be happy (206). He who companies with fools grieves for a long time. To be with the foolish is ever painful as with an enemy. To associate with the wise is ever happy like meeting with kinsfolk (Dharmapada 207). Therefore, one should be with the wise, the learned, the enduring, the dutiful and the noble. To be with a man of such virtue and intellect as the moon follows the starry path (Dharmapada 208). If by giving up a small happiness or pleasure, one may behold a larger joy. A far-seeing and wise man will do this (a wise man will leave the small pleasure and look for a larger one) (Dharmapada 290).”
219. Sutta of Blessing
Thus, I have heard: On one occasion the ‘Exalted One’ was dwelling at the monastery of Anathapindika, in Jeta Grove, near Savatthi. Now when the night was far spent, a certain deity, whose surpassing splendour illuminated the entire Jeta Grove, came to the presence of the ‘Exalted One’ and drawing near, respectfully saluted him and stood at one side. Standing, he addressed the ‘Exalted One’ in verse: “Many deities and men, yearning after good, have pondered on blessings. Pray and tell me the highest blessings. Not to associate with fools, to associate with the wise and to honour those who are worthy of honour, this is the highest blessing. To reside in a suitable locality, to have done meritorious actions in the past and to set oneself in the right course, this is the highest blessing. Vast learning, perfect handicraft, a highly trained discipline and pleasant speech, this the highest blessing. The support of father and mother, the cherishing of a wife and children and peaceful occupations, this is the highest blessing. Liberality (freedom), righteous conduct, the helping of relatives and blameless actions, this is the highest blessing. To cease and abstain from evil, forbearance with respect to intoxicants and steadfastness in virtue, this is the highest blessing. Reverence, humility, contentment, gratitude and opportune hearing of the Dharma, this is the highest blessing. Patience, obedience, sight of Samanas and religious discussions at due season, this is the highest blessing. Self-control, holy life, perception of the Noble truths and the realization of Nivarna, this is the highest blessing. He whose mind does not flutter by contact with worldly contingencies, sorrowless (without sorrow), stainless (without stain), and secure, this is the highest blessing. To them, fulfilling matters such as these, everywhere invincible and in every way moving happily, these are the highest blessings.
220. Happiness according to the Ratana Sutta
Whatever beings are assembled, whether terrestrial or celestial, may every being be happy! Moreover, may they be attentively listen to my words! Accordingly, give good heed to all beings; show your love to the humans who day and night bring offerings to you. Wherefore guard them zealously. Whatsoever treasure there be either here or in the world beyond or whatever precious jewel in the heavens yet there is non comparable with the ‘Accomplished One.’ Truly, in the Buddha, is this precious jewel. By this truth may there be happiness! The tranquil Sage of the Sakya realized that cessation, passion-free (free of passion), immortality supreme, there is no comparable with that of the Dharma. Truly, in the Dharma, is this precious jewel. By this truth may there be happiness! That sanctity praised by the Buddha Supreme, is described as “concentration without interruption.” There is nothing like that concentration. Truly, in the Dharma, is this precious jewel. By this truth may there be happiness! Those eight individuals, praised by the virtuous, constitute four pairs. They, worthy of offerings, the disciples of the ‘Welcome One,’ to these gifts given yield abundant fruit. Truly, in the Sangha, is this precious jewel. By this truth may there be happiness! With steadfast mind, applying themselves throroughly in the dispensation (delivery) of the Gotama, exempt from passion, they have attained to that which should be attained and plunging into the deathless, they enjoy the peace obtained without price. Truly, in the Sangha is this precious jewel. By this truth may there be happiness! Just as a firm post sunk in the earth cannot be shaken by the four winds, so do I declare him to be a righteous person, who thoroughly perceives the Noble Truths. Truly, in the Sangha, is this precious jewel! By this truth may there be happiness! Those who comprehend clearly the Noble Truths, well taught by him of deep wisdom (do not, however, exceeding hedless they may be, undergo an eight birth). Truly, in the Sangha, is this precious jewel. By this truth may there be happiness! For him with the development of insight three conditions come to none namely, illusion, doubt, and indulgence in wrong rites and ceremonies, should there be any. From the four states of misery, he is now absolutely freed and is incapable of committing the six heinous crimes. Whatever evil deeds he does (whether by deeds, word or thought), he is incapable of hiding it: for it had been said that such an act is impossible for one who has seen the Path. Like unto the woodland groves with blossomed tree-tops in the first heat of the summer season, had the sublime doctrine that leads to Nirvana been taught for the highest good. Truly, in the Buddha, is this precious jewel. By this truth may there be happiness! The Unrivalled (Unparalleled) Excellent One, the Knower, the giver, and bringer of the Excellent has expounded the excellent Doctrine. Truly, in the Buddha, is this precious jewel. By this truth may there be happiness! The past is extinct, future has not yet come, their minds are not attached to a future birth, their desires do not grow, those wise ones go out even as this lamp. Truly, in the Sangha, is this precious jewel. By this truth may there be happiness! We, beings here assembled, whether terrestrial or celestial, salute the accomplished Buddha, honoured by gods and humans. May there be happiness! We, beings here assembled whether terrestrial or celestial, salute the accomplished Buddha, honoured by gods and humans. May there be happiness! We, beings here assembled whether terrestrial or celestial, salute the accomplished Buddha, honoured by gods and humans. May there be happiness!
Bài 201 – 210