His Holiness the Karmapa's message relating to the 14th Dalai Lama

This is a direct extract from His Holiness the Karmapa Oryen Trinley Dorje's Facebook ("Karmapa") reproduce in full below, from the English translation provided therein. No words were edited/changed. 

"Recently, when I had the good fortune to once again see His Holiness the Dalai Lama in Zurich, Switzerland, and hear his nectar-like voice, I felt a mixture of joy and sadness. It was different than when I usually see him in videos or the like. Seeing his face in person, he seemed to have aged significantly, and even hearing him speak, his voice has grown weak. It was so different from how he used to be that I could hardly bear it. His Holiness has used all the strength of his body, speech, and mind for our sake, and when I saw him so physically frail, it was as if the feelings of sorrow and gratitude that filled me were competing with each other.

Given his physical condition and seeming exhaustion, I did not say much but expressed how there is nothing greater that he could do for Buddhism and sentient beings than to live long. I wrote down the other matters I wished to share with him and offered them to him. He spent ten minutes reading them carefully and then spoke about the predictions that he would live to the age of 110, about how his main wish was to go on pilgrimage to Wutai Shan in China, and the importance of preserving, protecting, and spreading the complete teachings of the Foundation vehicle, Mahayana, and tantra, which are like a unique jewel found only in Tibet.

In brief, to see his face and hear his voice gave me a feeling of how rare and precious he is unlike any I have felt before. Moreover, we must accomplish all his wishes for what he would like to accomplish in this lifetime soon; there is no time for delay or distraction.

The difficulties His Holiness has undergone for our sake are beyond comprehension. Considering his current age and physical condition, there is nothing more important for him to do than to rest and take care of his health. All of us, myself and others, must definitely be conscious and heedful of this.

In particular, if His Holiness could return to Tibet in this lifetime and once again set foot on its soil, that alone would fulfill the hopes of all Tibetans, both the living and the departed, and fulfill the guru’s wishes. Thus it is crucial for all of us Tibetan brothers and sisters to cooperate harmoniously in serving His Holiness to fulfill his wishes and, at the very least, to make aspirations and dedications day and night.

Regardless of the region we are from, the religion we follow, or the views or positions we hold, for the benefit of Tibet as a whole, we must do what is important and let go of what is minor—it is important not to mistake gold for brass or to reduce sandalwood to ash before selling it.

Most importantly, I urge everyone to keep in mind that we have such a lama and wish-fulfilling jewel as him and to rouse even greater dedication toward working for the dharma and the welfare of the Tibetan people."

Karmapa Ogyen Trinley Dorje August 28, 2024

#karmapa #dalailama #KarmapaOryenTrinley #Tibet

If you wish to read more post on Tibetan Buddhism, you can search or read this one: https://buddha-and-me.blogspot.com/2010/05/ray-of-hope.html  Note: Hahaha, the Tibet trip did not materialise at all. Never mind, there's a time for everything.  

Bhante Phra Ek's Teachings : Dhamma Wheel Sutta (Part 4)

Notes from 3rd day)

Sati = mindfulness

When we forget things, this is not the “mindfulness” the Buddha is referring to in this context. Forgetting things is normal as humans. This is important, otherwise we don’t know what mindfulness is. Mindfulness also has many levels. Fundamental level of mindfulness (mindfulness on wholesome objects) is important for Samatha meditation. This is in order to have a wholesome mind doing meditation. Do it in a relaxing manner. No need to be too tight, not trying to control our body & mind. Often when we meditate, it’s like we withdraw from the whole universe just to focus on either our breath (sitting) or on our legs (walking). 

Think of Buddha not as a mere person (human) but having qualities as a Buddha. When we have sati, samadhi naturally arises. It’s the same/cannot be separate like bulb and electricity. But as Ven. Hui Neng said, the only difference is we turn the light inwards, not outwards as in a light bulb. 

The second level of mindfulness is seeing the suffering rise and fall. Seeing happiness rise and fall. Phenomena rise and fall. Knowing/aware of arising cause of suffering, so that we can prevent future resulting karma. If the anger in you now in present moment, you can take it out to destroy it. But you cannot, because everything rises and fall away. That means at that time, there is no anger, i.e. fallen away. Not something hiding inside. Same with happiness. It arises and fall. So, we’ll not attached to any happiness or unhappy occasions. 

The third level of mindfulness is not forgetting that the 5 aggregates are Dukkha. Anagamins have 100% pure concentration and a little wisdom. Realm of Anagamins = no. 23 to no.27 of the 32 realms. 

Story of King Pukusati. He walked for nearly 14 days from what is today Lucknow, India to meet with the Buddha. King entered 4th Jhana and the Buddha knew he won’t survive for long and also entered the 4th Jhana to meet him. But his 4th Jhana is supramundane Jhana. The Buddha realised he needed to call the King out from the Jhana. Sallekha Sutta. Self-effacement, whereby the Buddha advised that Jhana cannot wipe out the defilements. After teaching, the King attained Anagamin. Next day he died. After death, the next mind moment arises immediately. Not interval. Reborn in the Brahma realm for Anagamins. As he was contemplating the 4 Noble Truths, at the time of death, he immediately after reborn in Brahma realm. In contemplation, he saw the forming of the 5 aggregates and at that time he attained Arahantship.

Nirodha Sacca (cessation of Dukkha)

- The extinguishment of cravings (tanha) is called the cessation of Dukkha. In other words, the disappearing of the causes of Dukkha is Nirodha. 

- Giving up or abandoning (Cago) of view of self 

- Relinquishment (patinissago)

- Freedom from (mutti) sensual desires & irritation

- Non-reliance (analayo) on anything even this 5 aggregates.

Magga Sacca (Noble Eightfold Path)

Mundane : fruit of wholesomeness will be with the 5 aggregates samsara.

Supramundane : stopping the continuity of 5 aggregates (no more rebirth)

1. Right View (samma ditthi)

2. Right Resolve (samma sankappa)

3. Right Speech (samma vaca)

4. Right Action (samma kammanta)

5. Right Livelihood (samma ajiva)

6. Right Effort (samma vayama)

7. Right Mindfulness (samma sati)

8. Right Stability of the Mind (samma samadhi)

(note: noticed how Bhante uses the word Right Stability of Mind, instead of the usual Right Concentration?)

There’s more after this, but that’s all I am sharing for now on Bhante’s teaching of the Cakkapavatana Sutta. In the evening sessions during the retreat, Bhante also taught us how to apply the Four Noble Truths during meditation, and it is not the usual observing the impermanence or the rise and fall of our objects of contemplations/ mindfulness (such as our feelings, etc). There is more to it. I have not heard this being taught by any other teachers (including the Myanmar Sayadaws). Therefore, it was super useful to me, at least. It is a step in the right direction for me. What I learned from the Sayadaws, this Thai Bhante builds upon it further. It’s not like I am practising one method and then switches to another. Nope, it's not like that). 

Hopefully these “notes” have bee useful to you all. Please read other posts if you have the time, such as this one: https://buddha-and-me.blogspot.com/2012/08/i-need-to-be-burned-in-good-way.html

#mindfulness #Brahmarealm #anagamin 

Bhante Phra Ek's Teachings : Dhamma Wheel Sutta (Part 3)

 Notes from 2nd day (part 1)

According to the Buddha, our body (right from the time in the mother’s womb), changes every 7 days (i.e. change in a major way). The oxygen and food all comes from the mother.

When Buddha refers to himself : Tathagata (Thus Come One)

When others refer to the Buddha : Bhagavan (The Blessed One)

Mahabhuta = 4 great primordial elements (earth, water, fire, air)

 

Knowing Dukkha & Nana

-          Doesn’t mean surrendering/letting things go haphazardly

-          Sacca or truth is applicable to all lives; no one can avoid Dukkha

-          By watching Dukkha, the mind learns and that will lead to abandonment of the cause.

-          Before the Buddha’s time, nobody taught Dukkha as an inevitable Truth. So sentient being beings struggled to cover up Dukkha by seeking Sukha to temporarily forget Dukkha. However, the cause of Dukkha is still there.

-          To acknowledge Dukkha with a neutral mind, will let the mind develop one kind of nature that knowing things as it is, namely Nana.

-          Nana is so powerful that it will be able to separate Dukkha from the one that knows. At this stage, Dukkha is something that is not me; not mine.

-          Nana = knowledge (without intention), i.e. it’ll automatically come out. It’s not something strange. If you practise consistently, then it may result in nana. Premonition is also a kind of nana, but it’s not the liberating kind of nana that the Buddha talks about which is more penetrating.

Samudaya Sacca (Cause of Dukkha)

 Dukkha of the 5 aggregates always occur because of the following: -

-          Kamma tanha – craving for sense pleasure (human & heaven)

-          Bhava tanha – craving for existence (e.g. Rupa Brahma realm)

-          Vibhava tanha – craving for supreme existence (Arupa Brahma)

 Sometimes you answer, “It’s my expectation” and sometimes “in order to release suffering”. So far many days, you are tasked to observe your actions, and observe why you do it. ( to know the cause)

 Bhante advises that we shall not dwell too much in questioning about our past lives that brought about the present sufferings. This is because there is no point in lamenting about the past. If karma has ripened, we need to accept it.

 Know & let go the cause. It’s not just saying it, but actually letting go by itself. The cause of our unhappiness (e.g. anger) – there is aways a reason behind, for example, like our desire to make things look neat, our desire for pleasure, etc. (my comment: Bhante is saying sometimes it is our own habits, and when people don’t comply, our anger or unhappiness arises or we cause problems to others)

 Samudaya (cause) – holding the view that Dukkha is mine, i.e. I am the one that suffers. This is an important fetter (samyojana), namely, Sakkayaditthi (the view of self). “Aggregate” means you combine them, so now you need to “dis-aggregate” them, that is, analyse where is the Dukkha.

 

Abandonment of the Cause (samudaya)

1.       Temporary – by knowing Dukkha

2.       Suppression – with mindfulness, effort, Samadhi, mundane magga

3.       Annihilation – with supramundane magga

       

       Dedication

       Chokor Duchen is celebrated by Tibetan Buddhists on July 9. It marks the turning of the Dharma   Wheel for the first time by the World Honoured One. Therefore, this sharing is my small but sincere   offering to the Blessed One to thank Him for doing so. THANK YOU!

        This is another post you may want to read from my previous blogs -   https://buddha-and-  me.blogspot.com/2012/05/ajahn-mahaboowas-enlightenment.html

       #causeofsuffering #samudayasacca #fournobletruths

Bhante Phra Ek's Teachings : Dhamma Wheel Sutta (Part 2)

Continuing from the previous post on Bhante Phra Ek's teaching of the Dhamma Wheel Sutta. 

Notes from 1st day (part 2)

CAUSE

Cakkhu-karani = seeing (realising) the unique characteristics (visesalaksana) of the 5 aggregates, e.g. desire, jumping mind, anger, heat, skeleton, solid…)

Nana-karani = rising & falling of Dukkha and its associated cause. Seeing the universal characteristics (Samanyalaksana). Realising the 4 Noble Truths to completion (magga nana and yathabhutananadassana).

This “nana” is not normal “nana”, such as dejavu, intuition, etc) but is “nana” from spiritual insight.  

EFFECTS

Upasamaya = tranquility
Abinnaya = direct knowledge
Sambhodhaya = enlightenment
Nibbanaya = extinguishment of Dukkha

In ancient India, 2 paths believed to bring ultimate liberation: -

- self-indulgence : the first cognitive process in the new life, rooted in greed.
- Self-motification : there was and still is a belief that purification and final deliverance can be achieved by rigorous self-motification. 

Abhisambodhi = unprecedented (in all realms of existence)

- Knowledge
- Realisation
- Wisdom’s light
What is it? …. RIGHT VIEW!

In short, the 5 clinging aggregates are Dukkha (whether wholesome or unwholesome also Dukkha).

Before the Buddha’s time, 

i. Those who hold the view that the body is Dukkha tried to abandon the body and entering immaterial jhana. #a
ii. Those who hold the view that the mind is Dukkha meditated to extinguish consciousness and entering Asannasatta realm, which are unconscious and experience nothing. #b
iii. The point is all Paths at that time attempted to cease Dukkha on the 5 aggregates, either the body or the mind. 

The Buddha extinguishes Dukkha at the view, i.e. the RIGHT VIEW. Not also at the 5 aggregates. 

The Buddha did not refer to a being as “a person/being”, instead he used the term “5 aggregates”. 

 #a : experience no body, only light and bliss. After death, will reborn in immaterial Brahma realm. They’l not have any body (no 5 senses). Cannot see, hear, etc – unable to her the Dharma nor see the Buddha. Even though the mind is pure, but it’s not enlightened. After kara expires, they will still be reborn and defilements will come back. So, defilements only temporary not-arising (Arupa loka).

#b : A person who dies from that state, if they die standing, will be reborn in Asannasatta realm in standing position, but no consciousness. Have eyes, ears, nose, etc, but no eye consciousness, no ear consciousness, etc. So, still cannot see even though have eyes. Cannot hear, even though have ears. 

31 planes of existence – Anagamins (Non-Returners) are reborn in realm #23 to 27. 

Do not forget to review the notes from Part 1 here - https://buddha-and-me.blogspot.com/2024/06/bhante-phra-eks-teachings-dhamma-wheel.html

Bhante Phra Ek's Teachings : Dhamma Wheel Sutta (Part 1)

Ven. Phra Ek Techadhammo from Thailand and who is a disciple of the LuangPor Ajahn Jamnian (reputed to be an Arahant) was in Malaysia for a 3-day teaching retreat at Triple Wisdom Hall. He was teaching on the Wheel Turning Sutta (Dhammacakkapavatana Sutta). I have taken some notes during the teaching based on what he said as well as what is shown on his slides. I do try to use actual words he said or those written on his slides. I would like to share these with you guys, but do take note these are my own notes. Please also remember that these notes are not part of the Sutta. These notes support the parts of the Sutta that the Bhante was teaching. Any mistakes are mine. 

Notes from 1st day (part 1)

The Noble Truth (Ariya Sacca)

Ari = as such

Ya = factor

Sacca = the truth that applies to all sentient beings

Ariya Sacca = the truth  (of 5 aggregates) that goes according to its true nature (i.e. birth, old age, death)

The unavoidable truth of the 5 aggregates are

i. Dukka Sacca = must have suffering

ii. Dukka-samudaya Sacca = must be the cause of suffering

iii. Dukka-nirodha Sacca = once arises it must cease

iv. Dukka-Nirodhagamani Patipada Sacca (magga) 

The end of the path is the discontinuity of the 5 aggregates. 

“When dukkha is treated correctly, we ourselves will have less dukkha”.

sleep a lot – will be reborn as snake  

talk a lot- will be reborn as bird

observe precepts, do some good deeds, practise meditation, but sleep a lot- will be reborn as Naga/Dragon.

11 Types of Dukka

1. Jati – new becoming (rebirth)

2. Jara- getting old (old age, including sickness)

3. Marana- death

4. Soka- sorrow

5. Parideva- lamentation – hysterical long, high cry, wailing

6. Dukkha- physical pain

7. Domanasa- displeasure

8. Upayasa- despair (excessive mental agony, burning body & mind)

9. Appiyehi sampaygo- union with what is disliked

10. Piyehi vippayogo- separation from what is liked

11. Yampiccham na tabathi tampi- not getting what one wants

The Buddha distinguishes 2 types of old age : 

- non-exquisite (every cells are ageing every moment from the time we are born, i.e. old age that cannot be seen)   

- exquisite (old age with white hair, body getting feeble, etc, i.e. that can be seen with eyes)

#PhraEk #Techadhammo #DhammacakkapavatanaSutta 

If you wish to read more, try this one https://buddha-and-me.blogspot.com/2012/04/healing-with-maha-mayuri.html

Why Vimalakirtinirdesa Sutra is NOT deprecating the Senior Buddha’s Disciples

In the Vimalakirtinirdesa Sutra, there are passages deemed deprecating to senior disciples of the Buddha such as Venerable Sariputra, Venerable Maha Mongalana, and others. Ven. Sariputra is supposed to be the wisest and most intelligent of the Buddha’s chief disciples. And yet, in this Mahayana Sutra, he is made to look like a fool. In fact, many Theravada people have a problem with this Sutra. Nay, even some Mahayana monks who fail to comprehend this Sutra have a problem with it. You can find Youtube videos, including that of Ven. Hye Dhammavuddho who had criticised this Sutra. When I read those passages, indeed, it does seem like looking down on Hinayana monks, particularly on the status of Arahants. I started to check whether there was any historical person by the name of Vimalakirti. Turned out that this is a fictitious figure. And so, for a considerable time, I had put aside this “Mahayana Sutra” and categorise it as one of the questionable Sutras. Moreover, there are many chapters therein whereby I had a problem understanding it.  

But due to the great wisdom of the Buddha, he knew what I have in my thoughts. My “Mahayana” was at risk. He had to do something. And he did. Sometime last year, my karma had ripened for me to more fully understand the Vimalakirtinirdesa Sutra, vis-à-vis the Mahayana /bodhisattva path. It was “The Bodhisattva Path” book I had previous posted. That book is like magic. Suddenly everything made sense. And even the fictitious character of Vimalakirti is said to be modelled after a real layman during the time of the Buddha. I became interested in this path of lay bodhisattva because of this book. In this post, I will extract out a few passages that explains why this Sutra is NOT deprecating Venerable Sariputra and others, as explained by the late Ven. Thich Nhat Hanh (the author and teacher of that book). These passages will explain why Ven. Hye Dhammavuddha (and others like him) were utterly wrong with regards the Vimalakirtinirdesa Sutra. Since the Buddha had been kind to “show” me the true meaning behind this Sutra, it is now my responsibility to spread it, i.e. that it is NOT the intended to deprecate the actual senior Venerable Bhikkhus of the Buddha. It was merely using their names to make a point with regards the Mahayana concepts.  

Please note the below passages were taken not from a single chapter but carefully selected from various places in the text to provide the explanation. Hopefully I have achieved the aim. 

Extract: - 

We know that the Venerable Sariputra was an outstanding monk. He is looked on as the wisest of Buddha’s disciples. In spite of this, he is portrayed in the Vimalakirti Sutra as suffering a crushing defeat at the hands of Vimalakirti when they engage in debate. This is something that makes monks and nuns feel quite uncomfortable when they read the sutra. They feel that their wise elder brother is being maligned. 

However the debate between Vimalakirti and the senior disciple of the Buddha is a skillful means to be able to present a comparison between the teachings of the Mahayana and the sravaka vehicle….In the final chapters of Nirmalakirtinirdesa, the compiler of the sutra makes Sariputra ask some very foolish questions. We should always remember that Sariputra in this Sutra is just a character in a play. The more foolish he is made to look, the more brightly the light of the Mahayana will show itself….

Sariputra who appears here is a character in a play and not the true Sariputra. I am confident that if you were to meet the real Sariputra, he would not reply in this inferior way. Those who practise according to Mainstream Buddhist Schools look on this sutra as maligning, because it makes their most prestigious elder brother into a laughingstock. However, when we read the sutra our mind should be open. We have to recognise that this is a role that the playwright invents in order to form the backdrop before which the Mahayana way of thought can stand out clearly. 

When we read the sutra we should understand why the senior disciples of the Buddha have been presented as they are, who the layman Vimalakirti is, and what is the aim of the sutra. If we do not know the answers to these questions, we shall feel that the sutra is maligning the Buddha’s monastic disciples and making a laughingstock out of the ten senior disciples. In that case we shall see anger and mockery directed towards the Buddha’s disciples and we shall not learn anything interesting and beneficial from the sutra.

- End of extract       

Previously I have explained that “Mahayana and Hinayana” are referring to our attitudes, and not in the type of Buddhist robe we wear or the geographical location of our temples or our type of Buddhist practices. If you wish to explore more on Mahayana/Hinayana topic, here is another post you may like to read - https://buddha-and-me.blogspot.com/2022/07/sayadaw-u-pandita-saving-oneself-is-not.html

I close this post by thanking Venerable Thich Nhat Hanh for providing clarity to this important Mahayana Sutra. 

#Vimalakirti #VimalakirtinirdesaSutra #BodisattvaPath

Wesak 2024 Celebrations

 Here's a clip on the Wesak 2024 celebrations. For the first time after the Covid shutdown and movement controls, we never had a float procession in the last 6 years at least. There were 24 teams that participated in the procession that went round a predetermined route in George Town. This video is made with Clipchamp using their AI technology. So I guess AI can be very useful in helping me compile this video using pictures I took with my phone. Hope you enjoy it. 

#WesakDay   #floatprocession 

If you enjoy this video, try another one here - https://buddha-and-me.blogspot.com/2011/06/jack-sparrow-mermaids-and-dakinis.html

KAMMASAKA - We Are Responsible for Our Karma

KAMMASAKA - this one word, but profound and deep in meaning is what each and everyone of us must remember. I first saw it in a Pali chanting book. And it basically is the word used by the Buddha to remind all sentient beings that we are responsible for our own karma since we created it ourselves. In this post, allow me to share with you my thoughts on Kamma (Pali) or Karma (Sanskrit).  

- We are responsible for our karma. 

- Nobody creates karma for us, as in a third party creates it and transfer it to us. In this sense, we can never 100% blame an accident on others, although that person (s) may be a participant(s). 

- Karma, once created, does not dissipate by itself. 

- Karma, once created, will ripen no matter how long it takes. 

- We cannot transfer one person's karma to another person. 

- Karma is a natural process and is not created by an Almighty Entity, nor did the Buddha established it.

- Every single rising and falling of our emotions, actions and thinking creates some karma, whether it be good, bad or neutral.

- As long as there is a rebirth, karma will ripen in this or future lives. Unless the root of rebirth, which is craving (tanha), the karma created will always remain. Once the causes and conditions ripen, it will manifest.

- When Buddhist Masters talk about non-duality, many people fall into the trap of thinking there is no good and no bad actions. 

- There is still good and bad in conventional reality. 

- The reason there is no good or bad in ultimate sense is when there is no more "self" - hence how can there be any actions be regarded as good when there is no self. And when all sense of self is gone (i.e. Complete Buddhahood), how can any negative actions be committed?

-  It is my opinion that true repentance and sincere practice may help somewhat in changing the course of karmic direction. Let me know if you think this is not correct. 

- If you know you have terrible karma, even saying "I am sorry" a billion times sincerely may help you "cushion" against any terrible suffering. The key is sincerity. You many repeat mantras, but if mantras are not repeated sincerely and taken to heart for each single mantra, then you will be just like a parrot. It will not be effective. 

- Our daily habits are the worse part of ourselves in generating negative karma but we are unaware of it. We usually never think anything we do is wrong! We think we are right all the time. 

- If our karma is not yet finished, and we try to end our lives thinking that we do not have to suffer anymore once we are dead, the karma will continue, only that you have more bad karma now (in forcefully ending your own life). You could be reborn in a much worse state than before! So, patiently bearing with whatever pain is necessary, even though it is hard! 

- Acknowledging our own misfortune is the first step. Secondly, we have to acknowledge that our misfortune could possibly be due to something we had committed in the past and now we are bearing the fruition of it. Thirdly, we should tell ourselves that we must have the strength to bear with the consequences of our own misdeed. This is done out of sincere repentance, and not arrogance. Apologising generally to whomsoever we may have done wrong in the past is one way to atone for the misdeeds we had committed. Practice metta/loving-kindness to all beings of the ten directions as a spiritual vow to spiritually cleanse ourselves. 

- Since we are responsible for our own karma, we must actively manage our store of karma. Don't dwell too much on the past. There's nothing you can do about it, except to change our wrong ways of the past. Instead, create as much positive karma as possible. In this regard, karma is not fatalistic, since we can manage our own actions, and thus managing unarisen future karma. 

There are more, but I will stop here. Hopefully you will reflect on how karma is created. If you wish to read more, try this - https://buddha-and-me.blogspot.com/2012/12/anti-blessings.html

#karma #kammasaka 

What "Amitabha" means?

I was handed a piece of printed paper with a short teaching on what "Amitabha" means by Ven. Boon Keng of Ang Hock See Temple recently. I am sharing it below. It is supposedly a teaching given by Ven. Chin Kung, the monk well-known for his teachings on Pure Land Buddhism. I am not able to verify whether this is his actual teaching or not, but the teaching seems in line with his thoughts and other teachings. 

#MasterChinKung    #Amitabha #PureLandBuddhism

If you wish to read other post on Pure Land Buddhism, here is one you can read:  https://buddha-and-me.blogspot.com/2022/10/bringing-to-life-anicca-dukkha-and.html

WHAT "AMITABHA" MEANS?

- Extract of a dharma lecture given by Venerable Master Chin Kung   - 

People ask, “why Buddhists put their palms together and say to each other ‘Amitabha’ once they meet? What does that mean?” This is a very good question. “Amitabha” is a kind of blessing from Sanskrit, an ancient Indic language. It means, in our modern words, wish you infinitude of life-span and brightness. Such a blessing actually has deeper implications. It reminds us that in our lifetimes, we need brightness, infinitude of brightness and we have to be straight and selfless towards all beings in the world. Such implication is very important to us. Each time we hear the words, we shall remind ourselves of that. Why? We can say that all people have gone through infinitude of disasters in metempsychosis, yet there are many people who do not believe eternity. So let’s just talk about the present life. Right from the day when you are born to the world till now, if you are selfish, that means darkness, opposite to brightness. And the day when you give up selfishness and begin to show consideration for the society, for other people and for all beings in the world, and even make contributions to them wholeheartedly, you get a bright mind. The word “Amitabha” contains such a great meaning. Only if we get a bright mind can we own real happiness, which surely includes health and longevity. Literally, “Amitabha” means infinitude, and Buddha indicates brightness and longevity. “Amitabha” implies that everything you can think of is of infinitude. So, it is a perfect blessing. It is the words we will say to each other every time we meet. It is the word that corresponds with all beings on earth. Why? Infinitude of life and brightness are what all beings hope for. Absolutely, this idea contains no superstition. “Amitabha” is a perfect blessing, for it has summed up all good words in the world. Now we understand what “Amitabha” means, every time we say it, the blessing will be perfect.

- end -

The Bodhisattva Path

A picture conveys a thousand words. Hahaha.... this post is going to be different. I am just going to post a picture of the cover of a book by the late Ven. Thich Nhat Hanh, a publication by Parallex Press. Rather than listen to "certain" Bhikkhu's sphewing of their own opinion (especially there's this particular monk that is very divisive), this is a much better teaching. I don't necessarily take in all that is said in this book "lock, stock and barrel" but from here, I understood the gist of the Mahayana ideal. This is the only post in March, 2024. On the one hand, you have this extreme of treating defilements (kilesa) too hard-on and regarding them as more important to rid of them than to absorb some negative defilements for the sake of helping others. On the other hand, you have the other extreme of treating defilements as empty and thus, you have this wrong thinking you can give rise to your emotions and do any actions you like without regard to karma. Or, you may think too irresponsibly that you are able to absorb some karma yourself. But in actual fact it will result in your own downfall into a deep hole that you may never recover from thereafter. And you yourself need saving by others. This is the silliness of the other extreme. From the RIGHT or CORRECT treatment of defilements and the wise adoption of the bodhisattva path, it is possible to transcend our limiting beliefs in traditional Buddhist Schools. I leave you with these thoughts. Actually today marks the birthday of Samantabhadra Bodhisattva according to the lunar calendar (2nd lunar month 21st day). And it is fitting for me to celebrate his holy activities with this blog post. And since this is the Cheng Beng occasion too whereby we make offerings and remember our departed ones, I would like to offer whatever merits arising from this post to my late mother, as well as all sentient beings with the hope, all sentient beings will eventually realise their Enlightenment and be free from sufferings! 

#bodhisattva #Mahayana #thichnhathanh #vimalakirti

Make your own effort, if you are interested in this book. Meanwhile, you can peruse other posts in this blog, such as this one : https://buddha-and-me.blogspot.com/2013/10/celebrating-bodhicitta.html