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MessagesfromtheBuddha

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Buddha’sWisdomisasbroadastheoceanandHisSpiritisfullofgreatCompassion.ThisbookletcontainsparablesandsimpleexpressionswhichrepresenttheessenceoftheSutrasthetrueteachingsoftheShakyamuniBuddha,thefounderofBuddhism.WesincerelyhopethatthisbookletwillprovideyouwithguidanceinyourencounteringoftheBuddhaindailylifeandprovidesyouwithfreshanswerstoyourlife’ssituations.Thispassagesinthisbookletwereexcerptedandeditedfrom“TheTeachingofBuddha”whichispublishedbyBUKKYODENDOKYOKAI.

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IntroductionThereisasignificantpledgecalledthe“ThreeTreasures”thatisrecitedbyBuddhistsallovertheworld:ItakerefugeintheBuddhaItakerefugeintheDharmaItakerefugeintheSanghaBuddha:ShakyamuniisthehistoricalfigureofBuddha,howevertheheartofBuddhahasbeenprovidedtousasthetruthtoday.ThisinnerheartisrecalledbytheBuddhastatuewhichistheembodimentoftheteachingsofBuddha.Dharma:TheDharmameanstheteachingthattheBuddhataught.Itscontentscanbeheardasyourinnertruth,whichisrecalledbythewrittenteachingsdescribedinthesutras.Sangha:TheSanghaoriginallymeantagroupofdiscipleswhichassembledaroundShakyamuni.ThisisthegroupofthosewhopossessabeautifulheartandpracticethetruthbasedontheDharmathatBuddhataught.Tobelieveinthe“ThreeTreasures”composedofBuddha,teachingsandsacredfriendsistoletyournarrowheartspreadtowardthevastworldoftruthwhichtranscendsallcomprehension.─1─

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AQuestionofLife:ThesufferingsoftheYoungPrinceTheShakyaclansmendweltalongtheRohiniRiverwhichflowsamongthesouthernfoothillsoftheHimalayas.TheirkingShuddhodanaGautamaestablishedhiscapitalatKapilavastuandtherehadagreatcastlebuiltandruledwisely,winningtheacclaimofhispeople.OnenighthisQueenMayahadastrangedreaminwhichshesawawhiteelephantenteringintoherwombthroughtherightsideofherchestandshebecamepregnant.Accordingtotheircustom,theQueenreturnedtoherparents’homeforthebirth,butonherwayshetookarestintheLumbiniGardenandaprincewasborn.ThismemorabledaywastheeighthdayofApril.ThejoyoftheKingwasgreatandhenamedthechildSiddhartha,whichmeans“Everywishfulfilled.”However,delightwasfollowedquicklybysorrow,forafterseveraldaysQueenMayasuddenlydied.Heryoungersister,Mahaprajapati,becamethechild’sfostermotherandbroughthimup.AttheageofseventhePrincebeganhislessonsinthecivilandmilitaryarts,buthisthoughtsturnedtootherthings.Onespringdayhewentoutofthecastlewithhisfather.Theywerewatchingafarmerathisplowingwhenhenoticedabirddescendtothegroundandcarryoffasmallwormthathadbeenturnedupbythefarmer’splough.Hesatdownintheshadeofatreeandthoughtaboutit,whisperingtohimself,“Alas!Doalllivingcreatureskilleachother?”ThePrince,whohadlosthismothersosoonafterhisbirth,was─2─

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deeplyaffectedbythetragedyoftheselittlecreatures.Thisspiritualwounddeepenedandbecameengrainedinhisminddayafterdayashegrewup.TheKingwasincreasinglyworriedashetriedineverypossiblewaytocheerthePrinceandtoturnhisthoughtsinotherdirections.TheKingarrangedthemarriageofthePrinceattheageofnineteentothePrincessYashodhara.Fortenyears,inthedifferentPavilionsofSpring,AutumnandtheRainySeason,thePrincewasimmersedinroundsofmusic,dancing,andpleasure,butalwayshisthoughtsreturnedtotheproblemofsufferingashepensivelytriedtounderstandthetruemeaningofhumanlife.“Theluxuriesofthepalace,thishealthybody,thisrejoicingyouth!Whatdotheymeantome?”hethought.“Somedaywemaybesick,weshallbecomeaged;fromdeaththereisnoescape.”“Amanstrugglingforexistencewillnaturallylookforsomethingofvalue.Therearetwowaysoflooking—arightwayandawrongway.Ifhelooksinthewrongwayherecognizesthatsickness,oldageanddeathareunavoidable,butheseekstheopposite.“Ifhelooksintherightwayherecognizesthetruena-─3─

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tureofsickness,oldageanddeath,andhesearchesformeaninginthatwhichtranscendsallhumansufferings.InmylifeofpleasuresIseemtobelookinginthewrongway.”ThusthespiritualstrugglewentoninthemindofthePrince.Hischild,Rahula,wasbornwhenhewastwenty-nine.Thenhedecidedtoleavethepalaceandlookforthesolutionofhisspiritualunrestinthehomelesslifeofamendicant.However,hisanguishdidnotendandmanydevilstemptedhimsaying:“Youwoulddobettertoreturntothecastleforthewholeworldwouldsoonbeyours.”Buthetoldthedevilthathedidnotwantthewholeworld.Soheshavedhisheadandturnedhisstepstowardthesouth,carryingabeggingbowlinhishand.ThePrincefirstvisitedthehermitBhagavaandwatchedhisasceticpractices.HethenwenttoAradaKalamaandUdrakaRamaputratolearntheirpractices,buthebecameconvincedthattheywouldnotleadhimtoEnlightenment.FinallyhewenttothelandofMagadhaandpracticedasceticismintheforestofUruvilvaonthebanksoftheNairanjanaRiver.The─4─

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methodsofhispracticewereunbelievablyrigorous.Hespurredhimselfonwiththethoughtthat“noasceticinthepast,noneinthepresent,andnoneinthefuture,everhaspracticedoreverwillpracticemoreearnestlythanIdo.”Still,thePrincecouldnotrealizehisgoal.Aftersixyearsintheforesthegaveupthepracticeofasceticism.HewentbathingintheriverandacceptedabowlofmilkfromthehandofSujatatoaidinahealthyrecovery.Hewasstillweak,butattheriskoflosinghislifeheattemptedyetanotherperiodofmeditation,sayingtohimself,“Bloodmaybecomeexhausted,fleshmaydecay,bonesmayfallapart,butIwillneverleavethisplaceuntilIfindthewaytoEnlightenment.”Hewasdesperateandfilledwithconfusingthoughts,darkshadowsoverhunghisspirit,andhewasbeleagueredbyalltheluresofthedevils.Carefullyandpatientlyheexaminedthemonebyoneandrejectedthemall.Itwasahardstruggleindeed,makinghisbloodrunthin,hisfleshfallaway,andhisbonescrack.Butwhenthemorningstarappearedintheeasternsky,thestrugglewasoverandthePrince’smindwasasclearandbrightasthebreakingday.Hehad,atlast,foundthepathtoEnlightenment.ItwasDecembereighthwhenthePrincebecameaBuddhaatthirty-fiveyearsofage.VariousScriptures,Sukhumala-sutta,Ariyapariyesana-sutta─5─

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BuddhaTheHeartofBuddhaTheSpiritofBuddhaisthatofgreatlovingkindnessandcompassion.Thegreatlovingkindnessisthespirittosaveallpeoplebyanyandallmeans.Thegreatcompassionisthespiritthatpromptsittobeillwiththeillnessofpeople,tosufferwiththeirsuffering.“Yoursufferingismysufferingandyourhappinessismyhappiness,”saidBuddha,and,justasamotheralwayslovesherchild,Hedoesnotforgetthatspiritevenforasinglemoment,foritisthenatureofBuddhahoodtobecompassionate.TheBuddha’sspiritofcompassionisstimulatedaccordingtotheneedsofthepeople;one’sfaithisthereactiontothisspirit,anditleadshimtoEnlightenment,justasamotherrealizeshermotherhoodbylovingherchild;thenthechild,reactingtothatlove,feelssafeandatease.YetpeopledonotunderstandthisspiritofBuddhaandgoonsufferingfromtheillusionsanddesiresthatarisefromtheirignorance;theysufferfromtheirowndeedsaccumulatedthroughworldlypassions,andwanderaboutamongthemountainsofdelusionwiththeheavyburdenoftheirevildeeds.Amitayur-dhyana-sutra,Vimalakirtinirdesa-sutra,Suramgama-sutra,Mahaparinirvana-sutra─6─

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AParableoftheBurningHouseBuddhaItisverydifficultforthewordsspokenbyBuddhafromthefarbankofEnlightenmenttoreachthepeoplestillstrugglingintheworldofdelusion;thereforeBuddhareturnstothisworldHimselfandusesHismethodsofsalvation.“NowIwilltellyouaparable,”Buddhasaid.“Oncetherelivedawealthymanwhosehousecaughtonfire.Themanwasawayfromhomeandwhenhecameback,hefoundthathischildrenweresoabsorbedinplaythattheyhadnotnoticedthefireandwerestillinsidethehouse.Thefatherscreamed,‘Getout,children!Comeoutofthehouse!Hurry!’Butthechildrendidnotheedhim.Theanxiousfathershoutedagain.‘Children,Ihavesomewonderfultoyshere;comeoutofthehouseandgetthem!’Heedinghiscrythistime,thechildrenranoutoftheburninghouse.”Thisworldisaburninghouse.Thepeople,unawarethatthehouseisonfire,areindangerofbeingburnedtodeathsoBuddha,inhiscompassion,deviseswaysofsavingthem.Saddharmapundarika-sutra慈悲Compassion─7─

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BuddhaFourVowsDonotthinkthatthecompassionoftheBuddhaisonlyforthepresentlife;itisamanifestationofthetimelesscompassionoftheeternalBuddhathathasbeenoperativesinceunknowntime,whenmankindwentastrayduetoignorance.TheeternalBuddhaalwaysappearsbeforepeopleinthemostfriendlyformsandbringstothemthewisestmethodsofrelief.ShakyamuniBuddha,bornaPrinceamonghisShakyakinsmen,leftthecomfortsofhishometolivealifeofasceticism.Throughthepracticeofsilentmeditation,herealizedEnlightenment.HepreachedtheDharma(theteaching)amonghisfellowmenandfinallymanifesteditbyhisearthlydeath.TheworkingofBuddhahoodisaseverlastingashumanignoranceisendless;andasthedepthofignoranceisbottomless,soBuddha’scompassionisboundless.WhenBuddhadecidedtobreakfromtheworldlylife,hemadefourgreatvows:1)Tosaveallpeople;2)Torenounceallworldlydesires;3)Tolearnalltheteachings;4)ToattainperfectEnlightenment.ThesevowsweremanifestationsoftheloveandcompassionthatarefundamentaltothenatureofBuddhahood.願VowSaddharmapundarika-sutra,Mahayana-jataka-cittabhumiparikisa-sutra─8─

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EverlastingBuddhaBuddhaWhenthemoonsets,peoplesaythatthemoonhasdisappeared;andwhenthemoonrises,theysaythatthemoonhasappeared.Infact,themoonneithergoesnorcomes,butshinescontinuallyinthesky.Buddhaisexactlylike月Moonthemoon:Heneitherappearsnordisappears;HeonlyseemstodosooutofloveforthepeoplethatHemayteachthem.Peoplecallonephaseofthemoonafullmoonandanotherphaseacrescentmoon;inreality,themoonisalwaysperfectlyround,neitherwaxingnorwaning.Buddhaispreciselylikethemoon.Intheeyesofhumans,Buddhamayseemtochangeinappearance,but,intruth,Buddhadoesnotchange.Themoonappearseverywhere,overacrowdedcity,asleepyvillage,amountain,ariver.Itisseeninthedepthsofapond,inajugofwater,inadropofdewhangingonaleaf.Ifamanwalkshundredsofmilesthemoongoeswithhim.Tomenthemoonseemstochange,butthemoondoesnotchange.Buddhaislikethemoonfollowingthepeopleofthisworldinalltheirchangingcircumstances,manifestingvariousappearances,butinHisEssenceHedoesnotchange.Mahaparinirvana-sutra─9─

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DharmaTheTeachingofBuddhaForthosewhoseekEnlightenmenttherearethreewaysofpracticethatmustbeunderstoodandfollowed:first,disciplinesforpracticalbehavior;second,rightconcentrationofmind;andthird,wisdom.Whataredisciplines?Everyone,whetherapersonisacommonpersonoraway-seeker,shouldfollowthepreceptsforgoodbehavior.Oneshouldcontrolboththemindandbody,andguardthegatesofone’sfivesenses.Oneshouldbeafraidofevenatriflingeviland,frommomenttomoment,shouldendeavortopracticeonlygooddeeds.Whatismeantbytheconcentrationofmind?Itmeanstoquicklygetawayfromgreedyandevildesiresastheyariseandtoholdthemindpureandtranquil.Whatiswisdom?ItistheabilitytoperfectlyunderstandandtopatientlyaccepttheFourfoldNobleTruth,toknowthefactofsufferinganditsnature;toknowthesourceofsuffering,toknowwhatconstitutestheendofsuffering,andtoknowtheNoblePaththatleadstotheendofsuffering.ThosewhoearnestlyfollowthesethreewaysofpracticemayrightlybecalledthedisciplesofBuddha.AbguttaraNikaya─10─

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Dharma苦Suffering集TheCauseofSuffering滅TheExtinctionofSuffering道ThePathtoNirvana─11─

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DharmaFourTruthsTheworldisfullofsuffering.Birthissuffering,oldageissuffering,sicknessanddeatharesufferings.Tomeetapersonwhomonehatesissuffering,tobeseparatedfromabelovedoneissuffering,tobevainlystrugglingtosatisfyone’sneedsissuffering.Infact,lifethatisnotfreefromdesireandpassionisalwaysinvolvedwithdistress.ThisiscalledtheTruthofSuffering.Thecauseofhumansufferingisundoubtedlyfoundinthethirstsofthephysicalbodyandintheillusionsofworldlypassion.Ifthesethirstsandillusionsaretracedtotheirsource,theyarefoundtoberootedintheintensedesiresofphysicalinstincts.Thus,desire,havingastrongwill-to-liveasitsbasis,seeksthatwhichfeelsdesirable,evenifitissometimesdeath.ThisiscalledtheTruthoftheCauseofSuffering.Ifdesire,whichliesattherootofallhumanpassion,canberemoved,thenpassionwilldieoutandallhumansufferingwillbeended.ThisiscalledtheTruthoftheCessationofSuffering.Inordertoenterintoastatewherethereisnodesireandnosuffering,onemustfollowacertainPath.ThisiscalledtheTruthoftheNoblePathtotheCessationoftheCauseofSuffering.PeopleshouldkeeptheseFourTruthsclearlyinmind.Vinaya,Mahavagga,SunyuttaNikaya,Dhammacakka-pavattana-sutta─12─

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EightRightPathsIfonedestroystherootofdesirecompletelyandbecomesseparatedfromattachments,humansufferingwillbeerased.Inordertoenterintoastatewherethereisnodesireandnosuffering,onemustfollowacertainPathcalledNobleEightfoldPath.ThestagesofthisNobleEightfoldPathare:RightViewRightThoughtRightSpeechRightBehaviorRightLivelihoodRightEffortRightMindfulnessRightConcentrationDharmaFortheworldisfilledwithsufferingandifanyonewishes覚Enlightenmenttoescapefromsuffering,hemustseverthetiesofworldlypassionwhichisthesolecauseofsuffering.ThewayoflifewhichisfreefromallworldlypassionandsufferingcanonlybeknownthroughEnlightenment,andEnlightenmentcanonlybeattainedthroughthedisciplineoftheNobleEightfoldPath.Vinaya,Mahavagga,SumyuttaNikaya,Dhammacakka-pavattana-sutta─13─

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DharmaCausesandConditionsTherearecausesforallhumansuffering,andthereisawaybywhichtheymaybeended,becauseeverythingintheworldistheresultofavastconcurrenceofcausesandconditions,andeverythingdisappearsasthesecausesandconditionschangeandpassaway.Rainfalls,windsblow,plantsbloom,leavesmatureandareblownaway.Thesephenomenaareallinterrelatedwithcausesandconditions,andarebroughtaboutbythem,anddisappearasthecausesandconditionschange.Oneisbornthroughtheconditionsofparentage.Hisbodyisnourishedbyfood,hisspiritisnurturedbyteachingandexperience.Therefore,bothfleshandspiritarerelatedtoconditionsandarechangedasconditionschange.Asanetismadeupbyaseriesofknots,soeverythinginthisworldisconnectedbyaseriesofknots.Ifanyonethinksthatthemeshofanetisanindependent,isolatedthing,heismistaken.Itiscalledanetbecauseitismadeupofaseriesofconnectedmeshes,andeachmeshhasitsplaceandresponsibilitiesinrelationtoothermeshes.Srimaladevisimhanada-sutra─14─

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PrejudicedViewDharmaSinceeverythinginthisworldisbroughtaboutbycausesandconditions,therecanbenofundamentaldistinctionsamongthings.Theapparentdistinctionsexistbecauseofpeople’sabsurdanddiscriminatingthoughts.Intheskythereisnodistinctionofeastandwest;peoplecreatethedistinctionsoutoftheirownmindsandthenbelievethemtobetrue.Mathematicalnumbersfromonetoinfinityareeachcompletenumbers,andeachinitselfcarriesnodistinctionofquantity;butpeoplemakethediscriminationfortheirownconvenience,soastobeabletoindicatevaryingamounts.Inherentlytherearenodistinctionsbetweentheprocessoflifeandtheprocessofdestruction;peoplemakeadiscriminationandcallonebirthandtheotherdeath.Inactionthereisnodiscriminationbetweenrightandwrong,butpeoplemakeadistinctionfortheirownconvenience.Buddhakeepsawayfromthesediscriminationsandlooksupontheworldasuponapassingcloud.ToBuddhaeverydefinitivethingisillusion;Heknowsthatwhateverthemindgraspsandthrowsawayisinsubstantial;thusHetranscendsthepitfallsofimagesanddiscriminativethought.Avatamsaka-sutraLabkavatara-sutra─15─

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DharmaViewoftheMiddleWaySupposealogisfloatinginariver.Ifthelogdoesnotbecomegrounded,orsink,orisnottakenoutbyaman,ordoesnotdecay,ultimatelyitwillreachthesea.Lifeislikethislogcaughtinthecurrentofagreatriver.Ifapersondoesnotbecomeattachedtoalifeofself-indulgence,or,byrenouncinglife,doesnotbecomeattachedtoalifeofself-torture;ifapersondoesnotbecomeproudofhisvirtuesordoesnotbecomeattachedtohisevilacts;ifinhissearchforEnlightenmenthedoesnotbecomecontemptuousofdelusion,norfearit,suchapersonisfollowingtheMiddleWay.TheimportantthinginfollowingthepathtoEnlightenmentistoavoidbeingcaughtandentangledinanyextreme,thatis,alwaystofollowtheMiddleWay.Darukkhandha-suttaLabkavatara-sutra─16─

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DharmaEmptinessThisconceptofuniversaloneness—thatthingsintheiressentialnaturehavenodistinguishingmarks—iscalled“Sunyata.”Sunyatameansnon-substantiality,theun-born,havingnoself-nature,noduality.Itisbecausethingsinthemselveshavenoformorcharacteristicsthatwecanspeakofthemasneitherbeingbornnorbeingdestroyed.Thereisnothingabouttheessentialnatureofthingsthatcanbedescribedintermsofdiscrimination;thatiswhythingsarecallednon-substantial.Ashasbeenpointedout,allthingsappearanddisappearbecauseofcausesandconditions.Nothingeverexistsentirelyalone;everythingisinrelationtoeverythingelse.Whereverthereislight,thereisshadow;whereverthereislength,thereisshortness;whereverthereiswhite,thereisblack.Justlikethese,astheself-natureofthingscannotexistalone,theyarecallednon-substantial.Bythesamereasoning,Enlightenmentcannotexistapartfromignorance,norignoranceapartfromEnlightenment.Sincethingsdonotdifferintheiressentialnature,therecanbenoduality.Labkavatara-sutra空Emptiness─17─

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DharmaTheFormofWaterBehindthedesiresandworldlypassionsthatthemindentertains,thereabides,clearandundefiled,thefundamentalandtrueessenceofmind.Waterisroundinaroundreceptacleandsquareinasquareone,butwateritselfhasnoparticularshape.Peopleoftenforgetthisfact.Peopleseethisgoodandthatbad,theylikethisanddislikethat,andtheydiscriminateexistencefromnonexistence;andthen,beingcaughtintheseentanglementsandbecomingattachedtothem,theysuffer.Ifpeoplewouldonlygiveuptheirattachmentstotheseimaginaryandfalsediscriminations,andrestorethepurityoftheiroriginalminds,thenboththeirmindandtheirbodywouldbefreefromdefilementandsuffering;theywouldknowthepeacefulnessthatcomeswiththatfreedom.Suramgama-sutra心Heart─18─

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TheSeedofBuddhahoodDharmaWehavespokenofthepureandtruemindasbeingfundamental;itistheBuddha-nature,thatis,theseedofBuddhahood.Onecangetfireifoneholdsalensbetweenthesunandmoxa,butwheredoesthefirecomefrom?Thelensisatanenormousdistancefromthesun,butthefirecertainlyappearsuponthemoxabymeansofthelens.Butifthemoxawouldnothavethenaturetokindle,therewouldbenofire.Inlikemanner,ifthelightofBuddha’sWisdomisconcentrateduponthehumanmind,itstruenature,whichisBuddhahood,willbeenkindled,anditslightwillilluminatethemindsofthepeoplewithitsbrightness,andwillawakenfaithinBuddha.HeholdsthelensofWisdombeforeallhumanmindsandthustheirfaithmaybequickened.Suramgama-sutra智慧Wisdom─19─

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DharmaFiveWallsTherearefivethingswhichnooneisabletoaccomplishinthisworld,first,toceasegrowingoldwhenheisgrowingold;second,toceasebeingsick;third,toceasedying;fourth,todenyextinctionwhenthereisextinction;fifth,todenyexhaustion.Ordinarypeopleintheworldsoonerorlaterrunintothesefacts,andmostpeoplesufferconsequently,butthosewhohaveheardtheBuddha’steachingdonotsufferbecausetheyunderstandthattheseareunavoidable.AnguttaraNikaya─20─

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“DHAMMAPADA”DharmaHatredsneverceasebyhatredsinthisworld.Bylovealonetheycease.ThisisanancientLaw.Afoolwhothinksthatheisafoolisforthatveryreasonawiseman.Thefoolwhothinksthatheiswiseiscalledafoolindeed.Thoughheshouldconquerathousandmeninthebattlefieldathousandtimes,yethe,indeed,whowouldconquerhimselfisthenoblestvictor.Thoughheshouldliveahundredyears,notseeingtheTruthSublime;yetbetter,indeed,isthesingleday’slifeofonewhoseesthetruthSublime.Hardisbirthasman,Hardisthelifeofmortals,HardisthehearingoftheSublimeTruth,HardistheappearanceofaBuddha.Nottodoanyevil,Tocultivategood,Topurifyone’smind,–ThisistheadviceoftheBuddhas.Therearenosonsforprotection,neitherfathernorevenkinsmen;forhimwhoisovercomebydeathnoprotectionistherefromkinsmen.*TheabovesayingsarefromtheDhammapada,acollectionofsayingsofTheBuddhainverseformandaresomeofthemostwidelyreadandbestknownoftheBuddhistscriptures.─21─

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SanghaSeekingofthePathOncetherewasaboynamedSudhanawhoalsowishedforEnlightenmentandearnestlysoughttheway.Fromafishermanhelearnedtheloreofthesea.Fromadoctorhelearnedcompassiontowardsickpeopleintheirsuffering.FromawealthymanhelearnedthatsavingpennieswasthesecretofhisfortuneandthoughthownecessaryitwastoconserveeverytriflinggainedonthepathtoEnlightenment.Fromameditatingmonkhelearnedthatthepureandpeacefulmindhadamiraculouspowertopurifyandtranquilizeotherminds.Oncehemetawomanofexceptionalpersonalityandwasimpressedbyherbenevolentspirit,andfromherhelearnedalessonthatcharitywasthefruitofwisdom.Oncehemetanagedwandererwhotoldhimthattoreachacertainplacehehadtoscaleamountainofswordsandpassthroughavalleyoffire.ThusSudhanalearnedfromhisexperiencesthattherewastrueteachingtobegainedfromeverythinghesaworheard.Helearnedpatiencefromapoor,crippledwoman;helearnedalessonofsimplehappinessfromwatchingchildrenplayinginthestreet;andfromsomegentleandhumblepeople,whoneverthoughtofwantinganythingthatanybodyelsewanted,helearnedthesecretoflivingatpeacewithalltheworld.Helearnedalessonofharmonyfromwatchingtheblendingoftheelementsofincense,andalessonofthanksgivingfromthearrangementofflowers.Oneday,passingthroughaforest,hetookarestunderanobletreeandnoticedatinyseedlinggrowingnearby─22─

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Sanghaoutofafallenanddecayingtreeandittaughthimalessonoftheuncertaintyoflife.Sunlightbydayandthetwinklingstarsbynightconstantlyrefreshedhisspirit.ThusSudhanaprofitedbytheexperiencesofhislongjourney.Indeed,thosewhoseekforEnlightenmentmustthinkoftheirmindsascastlesanddecoratethem.TheymustopenwidethegatesoftheirmindsforBuddha,andrespectfullyandhumblyinviteHimtoentertheinmostchamber,theretoofferHimthefragrantincenseoffaithandtheflowersofgratitudeandgladness.Avatamsaka-sutra僧Sangha─23─

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SanghaNonexistentPoppySeedsOncetherewasayoungwomannamedKisagotami,thewifeofawealthyman,wholosthermindbecauseofthedeathofherchild.Shetookthedeadchildinherarmsandwentfromhousetohousebeggingpeopletohealthechild.Ofcourse,theycoulddonothingforher,butfinallyafollowerofBuddhaadvisedhertoseetheBlessedOnewhowasthenstayingatJetavana,andsoshecarriedthedeadchildtotheBuddha.TheBlessedOnelookeduponherwithsympathyandsaid:“TohealthechildIneedsomepoppyseeds;goandbegfourorfivepoppyseedsfromsomehomewheredeathhasneverentered.”Sothedementedwomanwentoutandsoughtahousewheredeathhadneverentered,butinvain.Atlast,shewasobligedtoreturntoBuddha.Inhisquietpresencehermindclearedandsheunderstoodthemeaningofhiswords.Shetookthebodyawayandburiedit,andthenreturnedtotheBuddhaandbecameoneofhisdisciples.TherigathaAtthakatha─24─

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SanghaTheThirdStorywithouttheFoundationOncetherewasawealthybutfoolishman.Whenhesawthebeautifulthree-storiedhouseofanotherman,heenvieditandmadeuphismindtohaveonebuiltjustlikeit,thinkinghewashimselfjustaswealthy.Hecalledacarpenterandorderedhimtobuildit.Thecarpenterconsentedandimmediatelybegantoconstructthefoundation,thefirststory,thesecondstory,andthenthethirdstory.Thewealthymannoticedthiswithirritationandsaid:—“Idon’twantafoundationorafirststoryorasecondstory;Ijustwantthebeautifulthirdstory.Builditquickly.”Afoolishmanalwaysthinksonlyoftheresults,andisimpatientwithouttheeffortthatisnecessarytogetgoodresults.Nogoodcanbeattainedwithoutpropereffort,justastherecanbenothirdstorywithoutthefoundationandthefirstandthesecondstories.Upama-sataka-sutra─25─

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SanghaTheTailandtheHeadAtonetimethetailandtheheadofasnakequarreledastowhichshouldbethefront.Thetailsaidtothehead:—“Youarealwaystakingthelead;itisnotfair,yououghttoletmeleadsometimes.”Theheadanswered;—“ItisthelawofournaturethatIshouldbethehead;Icannotchangeplaceswithyou.”Butthequarrelwentonandonedaythetailfasteneditselftoatreeandthuspreventedtheheadfromproceeding.Whentheheadbecametiredwiththestrugglethetailhaditsownway,withtheresultthatthesnakefellintoapitoffireandperished.Intheworldofnaturetherealwaysexistsanappropriateorderandeverythinghasitsownfunction.Ifthisorderisdisturbed,thefunctioningisinterruptedandthewholeorderwillgotoruin.Samyuktaratnapitaka-sutra─26─

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KindnessfortheBambooSanghaInathicketatthefootoftheHimalayanMountainsthereoncelivedaparrottogetherwithmanyotheranimalsandbirds.Onedayafirestartedinthethicketfromthefrictionofbamboosinastrongwindandthebirdsandanimalswereinfrightenedconfusion.Theparrot,feelingcompassionfortheirfrightandsuffering,andwishingtorepaythekindnesshehadreceivedinthebamboothicketwherehecouldshelterhimself,triedtodoallhecouldtosavethem.Hedippedhimselfinapondnearbyandflewoverthefireandshookoffthedropsofwatertoextinguishthefire.Herepeatedthisdiligentlywithaheartofcompassionoutofgratitudetothethicket.Thisspiritofkindnessandself-sacrificewasnoticedbyaheavenlygodwhocamedownfromtheskyandsaidtotheparrot:—“Youhaveagallantmind,butwhatgooddoyouexpecttoaccomplishbyafewdropsofwateragainstthisgreatfire?”Theparrotanswered:—“Thereisnothingthatcannotbeaccomplishedbythespiritofgratitudeandself-sacrifice.Iwilltryoverandoveragainandthenoverinthenextlife.”Thegreatgodwasimpressedbytheparrot’sspiritandtogethertheyextinguishedthefire.Samyuktaratnapitaka-sutra─27─

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SanghaTheHeartofArroganceSupposeamangoestotheforesttogetsomeofthepiththatgrowsinthecenterofatreeandreturnswithaburdenofbranchesandleavesthinkingthathehassecuredwhathewentafter.Wouldhenotbefoolishifheissatisfiedwiththebarkinsteadofthewoodforthepithwhichhewasafter?Butthatiswhatmanypeoplearedoing.Apersonseeksapaththatwillleadhimawayfrombirth,oldage,sickness,anddeath,orfrommisery,sorrow,sufferingandagony.Andyet,hefollowsthepathalittleways,noticesalittleadvancement,andimmediatelybecomesproudandconceitedanddomineering.Heislikethemanwhosoughtpithandwentawaysatisfiedwithaburdenofbranchesandleaves.Anothermanbecomingsatisfiedwiththeprogresshehasmadebyalittleeffort,relaxeshiseffortandbecomesproudandconceited;heiscarryingawayonlyaloadofbranchesinsteadofthepithhewasseeking.Stillanothermanfindingthathismindisbecomingcalmerandhisthoughtsclearer,he,too,relaxeshiseffortandbecomesproudandconceited;hehasaburdenofthebarkinsteadofthepithhewaslookingfor.ThosewhoseekthetruepathtoEnlightenmentmustnotexpectanyofferofrespect,honor,ordevotion.Firstofall,oneshouldkeepclearlyinmindthebasicandessentialnatureofthisworldoflifeanddeath.MajjhimaNikaya,Mahasaropama-sutta─28─

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SixPracticesSanghaThePerfectionofSixPracticesforreachingtheothershoreofEnlightenmentare:thepathofOffering,thepathofKeepingPrecepts,thepathofEndurance,thepathofEndeavor,thepathofConcentrationofmind,andthepathofWisdom.Byfollowingthesepaths,onecansurelypassfromtheshoreofdelusionovertotheshoreofEnlightenment.ThepracticeofOfferinggetsridofselfishness;thepracticeofPreceptskeepsonethoughtfuloftherightsandcomfortsofothers;thepracticeofEndurancehelpsonetocontrolafearfulorangrymind;thepracticeofEndeavorhelpsonetobediligentandfaithful;thepracticeofConcentrationhelpsonetocontrolawanderingandfutilemind;andthepracticeofWisdomchangesadarkandconfusedmindintoaclearandpenetratinginsight.OfferingandKeepingPreceptsmakethefoundationnecessarytobuildagreatcastleon.EnduranceandEndeavorarethewallsofthecastlethatprotectitagainstenemiesfromoutside.ConcentrationandWisdomarethepersonalarmorthatprotectsoneagainsttheassaultsoflifeanddeath.NeitherisitaTrueOfferingifaftertheacttherearefeelingsofregretorofself-praise;aTrueOfferingisonethatisgivenwithpleasure,forgettingoneselfasthegiver,theonewhoreceivesitandthegiftitself.TrueOfferingspringsspontaneouslyfromone’spurecompassionateheartwithnothoughtofanyreturn,wishingtoenterintoalifeofEnlightenmenttogether.Avatamsaka-sutra,Mahaparinirvana-sutra─29─

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SanghaTheSevenKindsofOfferingTherearesevenkindsofofferingwhichcanbepracticedbyeventhosewhoarenotwealthy.Thefirstisphysicaloffering.Thisistoofferservicebyone’slabor.Thehighesttypeofthisofferingistoofferone’sownlife.Thesecondisspiritualoffering.Thisistoofferacompassionatehearttoothers.Thethirdistheofferingofeyes.Thisistoofferawarmglancetootherswhichwillgivethemtranquility.Thefourthistheofferingofcountenance.Thisistoofferasoftcountenancewithasmiletoothers.Thefifthistheoraloffering.Thisistoofferkindandwarmwordstoothers.Thesixthistheofferingofaseat.Thisistoofferone’sseattoothers.Theseventhistheofferingofshelter.Thisistoletothersspendthenightatone’shome.Thesekindsofofferingcanbepracticedbyanyoneineverydaylife.Samyuktaratnapitaka-sutra─30─

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NeitherTooTightnorTooLooseSanghaTherewasayoungmannamedSronawhowasborninawealthyfamilybutwasofdelicatehealth.HewasveryearnesttogainEnlightenmentandbecameadiscipleoftheBlessedOne.OnthepathtoEnlightenment,hetriedsohardthatfinallyhisfeetbled.TheBlessedOnepitiedhimandsaid,“Sronamyboy,didyoueverstudytheharpatyourhome?Youknowthataharpdoesnotmakemusicifthestringsarestretchedtootightortooloose.Itmakesmusiconlywhenthestringsarestretchedjustright.ThetrainingforEnlightenmentisjustlikeadjustingtheharpstrings.YoucannotattainEnlightenmentifyoustretchthestringsofyourmindtoolooselyortootightly.Youmustbeconsiderateandactwisely.”Sronafoundthesewordsveryprofitableandfinallygainedwhathesought.TheragathaAtthakatha─31─

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MakeofYourselfaLight:RelyuponYourselfBeneaththesalatreesatKusinagara,inhislastwordstohisdisciples,theBuddhasaid:“Makeofyourselfalight.Relyuponyourself:donotdependuponanyoneelse.Makemyteachingsyourlight.Relyuponthem:donotdependuponanyotherteaching.Consideryourbody:thinkofitsimpurity.Knowingthatbothitspainanditsdelightarealikecausesofsuffering,howcanyouindulgeinitsdesires?Consideryour‘self’:thinkofitstransiency;howcanyoufallintodelusionaboutitandcherishprideandselfishness,knowingthattheymustallendininevitablesuffering?Considerallsubstances:canyoufindamongthemanyenduring‘self’?Aretheynotallaggregatesthatsoonerorlaterwillbreakapartandbescattered?Donotbeconfusedbytheuniversalityofsuffering,butfollowmyteaching,evenaftermydeath,andyouwillberidofpain.Dothisandyouwillindeedbemydisciples.”“Mydisciples,theteachingsthatIhavegivenyouarenevertobeforgottenorabandoned.Theyarealwaystobetreasured,theyaretobethoughtabout,theyaretobepracticed.Ifyoufollowtheseteachingsyouwillalwaysbehappy.Thepointoftheteachingsistocontrolyourownmind.Keepyourmindfromgreed,andyouwillkeepyourbehaviorright,yourmindpureandyourwordsfaithful.Byalwaysthinkingaboutthetransiencyofyourlife,youwillbeabletoresistgreedandanger,andwillbeabletoavoidallevils.Ifyoufindyourmindtemptedandsoentangledingreed,youmustsuppressandcontrolthetemptation;bethemasterofyourownmind.Aman’smindmaymakehimaBuddha,oritmay─32─

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makehimabeast.Misledbyerror,onebecomesademon;enlightened,onebecomesaBuddha.Therefore,controlyourmindanddonotletitdeviatefromtherightpath.”“Youshouldrespecteachother,followmyteachings,andrefrainfromdisputes;youshouldnot,likewaterandoil,repeleachother,butshould,likemilkandwater,mingletogether.Studytogether,learntogether,practicemyteachingstogether.Do灯明VotiveLightnotwasteyourmindandtimeinidlenessandquarreling.EnjoytheblossomsofEnlightenmentintheirseasonandharvestthefruitoftherightpath.TheteachingswhichIhavegivenyou,Igainedbyfollowingthepathmyself.Youshouldfollowtheseteachingsandconformtotheirspiritoneveryoccasion.Ifyouneglectthem,itmeansthatyouhaveneverreallymetme.Itmeansthatyouarefarfromme,evenifyouareactuallywithme;butifyouacceptandpracticemyteachings,thenyouareveryneartome,eventhoughyouarefaraway.”“Mydisciples,myendisapproaching,ourpartingisnear,butdonotlament.Lifeiseverchanging;nonecanescapethedissolutionofthebody.ThisIamnowtoshowbymyowndeath,mybodyfallingapartlikeadilapidatedcart.Donotvainlylament,butrealizethatnothingispermanentandlearnfromittheemptinessofhumanlife.Donotcherishtheunworthydesirethatthechangeablemightbecomeunchanging.Thedemonofworldlydesiresisalwaysseekingchanc-─33─

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estodeceivethemind.Ifaviperlivesinyourroomandyouwishtohaveapeacefulsleep,youmustfirstchaseitout.Youmustbreakthebondsofworldlypassionsanddrivethemawayasyouwouldaviper.Youmustpositivelyprotectyourownmind.”“Mydisciples,mylastmomenthascome,butdonotforgetthatdeathisonlytheendofthephysicalbody.Thebodywasbornfromparentsandwasnourishedbyfood;justasinevitablearesicknessanddeath.ButthetrueBuddhaisnotahumanbody:—itisEnlightenment.Ahumanbodymustdie,buttheWisdomofEnlightenmentwillexistforeverinthetruthoftheDharma,andinthepracticeoftheDharma.Hewhoseesmerelymybodydoesnottrulyseeme.Onlyhewhoacceptsmyteachingtrulyseesme.Aftermydeath,theDharmashallbeyourteacher.FollowtheDharmaandyouwillbetruetome.Duringthelastforty-fiveyearsofmylife,Ihavewithheldnothingfrommyteachings.Thereisnosecretteaching,nohiddenmeaning;everythinghasbeentaughtopenlyandclearly.Mydeardisciples,thisistheend.Inamoment,IshallbepassingintoNirvana.Thisismyinstruction.”DirghNikaya,Parinibbana-sutta,Mahaparinibbana-suttaNirvana(PerfectTranquility):Literally,itmeans“toblowout.”ThisisthestatewhereallhumandefilementandpassionhavebeencompletelyextinguishedthroughcertainpracticesandmeditationbaseduponRightWisdom.ThosewhohadattainedthisstatearecalledBuddhas.GautamaSiddharthahadattainedthisstateandbecameaBuddhaatthirty-five.─34─

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BuddhistDenominationsinJapanBuddhismbeganwiththeteachingsofGautamaSiddhartha,BuddhaShakyamuni,inIndiaabout2,500yearsago.ThereligioninitiallyenteredJapaninthemid-6thcenturyA.D.throughCentralAsia,viaChinaandKorea.Overaperiodofapproximately1,400years,severaldenominationsandschoolswereintroducedfromChina,andavarietyofotherswereestablishedbyJapanesepriests.NaraPeriod(710-794)BuddhismfirstenteredJapanin538A.D.Itseemsthatduringthisearlyperiod,upuntilthebeginningoftheNaraperiod,therewasaminimalamountofsectarianactivity.AgreatBuddhistpatronofthisperiodwasPrinceRegentShotoku(574-622),whoemployedBuddhismasabasicguidelineinhisadministration.HeisknownastheauthoroftheImperialProclamationinwhichheurgedthepeopletoreveretheThreeTreasuresofBuddhism,namelytheBuddha,theDharmaandtheSamgha.Theproclamationwasissuedin594.TheConstitutionof17Articles,thenation'sfirstconstitution,promulgatedbytheprincein604,isalsobasedonBuddhistteachings.DuringtheNaraperiod,sixschoolswereintroducedfromChina.Theywerecalled“Nanto-riku-shu”orthesixschoolsofthesoutherncapital(Nara).Thesesixschools,Hossodenomination,Sanrondenomination,Kegondenomination,Jojitsudenomination,Ritsudenomination,andKushadenomination,placedemphasisonacademics,whichwastocharacterizethevariousdenominationsthatlaterappeared.Astheyhadinterrelatedfieldsofstudy,thesixschoolswerenotcompletelyindependentofeachother.Monksandpriestswerenotboundtoanyoneschool,butwereabletofreelystudythedoctrinesofallsixschools.─35─

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HeianPeriod(794-1192)DuringtheHeianperiod,whichlastedabout400years,mainstreamJapaneseBuddhismcenteredaroundtwofamouspriests.TheywereSaicho(767-822),generallyknownbyhisposthumousname,DengyoDaishi(DaishiisanImperialtitle,meaning“GreatTeacher”),whoestablishedtheTendaidenomination,andKukai(774-835),knownasKoboDaishi,whofoundedtheShingondenomination.Intheearlypartofthisperiod,theyfoundedthefirsttwoseparateJapanesedenominationsinthenewcapitalofKyoto.KamakuraPeriod(1192-1333)IntheKamakuraPeriod,astheresultofMappoor“latterday”conceptinBuddhism,threemainschoolsofJapaneseBuddhismemerged.TheywerethePureLandBuddhism,ZenBuddhism,andtheNichirendenomination.BoththeJododenomination,foundedbyHonen(Genku:1133-1212)andtheYuzu-nembutsudenomination,whichbecameindependenttowardstheendoftheHeianPeriod,foundedbyRyonin(1072-1132),arebasedontheJodo(PureLand)teachings.OtherdenominationsbasedonPureLandteachingswhichwereestablishedinthisperiodincludetheJidenominationfoundedbyIppen(Chishin:1239-1289)andtheJodo-shindenominationfoundedbyShinran(1173-1262).TheZendenominationswhichoriginatedinthisperiodweretheRinzaidenomination,basedontheteachingsbroughtfromChinabyEisai(1141-1215)andtheSotodenominationtaughtbyDogen(1200-1253).TheNichirendenominationwasfoundedbyNichiren(1222-1282).InthebeginningoftheEdoPeriod,Yin-yuan(1592-1673),aChinesemonk,broughtfromChinatheObakudenomination,whichisalsobasedonZenteachings.─36─

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MessagesfromtheBuddhaShakyamuni,thefounderofBuddhismreachedenlightenmentandattainedthestateofBuddhahoodatthirty-fiveyearsofage.BeforeenteringintoNirvanaattheageofeighty,Hegentlysharedhisrealizationforforty-fiveyearsthroughvariousteachingsthatcouldbeunderstoodbyanyone.AfterHepassedaway,hisdisciplesassembledandexaminedthecompilationofHisteachingstopassthemdowntothesucceedinggenerations.Thiscompilationdevelopedinto“sutras.”Thesesutrasdonotmerelyrepresentacollectionofknowledge,rather,thesutrasrepresenttheTruththatwasmanifestedthroughShakyamuniBuddha’slifeexperiences.TheteachingsoftheBuddhahaveservedasspiritualsupportformyriadsofpeople,transcendingbothtimeandcultureforseveralthousandyears.3-14,Shiba4-chome,Minato-ku,Tokyo,108-0014Japan.Tel:+81(3)3455-5851Fax:+81(3)3798-2758http://www.bdk.or.jpAvailableEditions.ArabicBengaliBulgarianCambodianChinese(Traditional)Chinese(Simplified)DanishDutchDzongkhaEnglishEsperantoFinnishFrenchGermanGreekHindiIndonesianItalianJapaneseKazakhKoreanKyrgyzMagyarMalayalamMongolian(Cyrillic)Mongolian(Mongolian)MyanmarNepaliNorwegianPersianPolishPortugueseRumanianRussianSerbia-CroatianSinghaleseSpanishSwahiliSwedishTagalogThaiTibetanTurkishUrduUzbekVietnamese2017.07/10000⑪

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