Quotes of the Day – Contemplate

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Uṣṇīṣa Vijaya Dhāraṇī Sūtra

usnisa_vijaya_dharani1

usnisa-short-mantra

namo bhagavate trailokya prativiśiṣṭaya buddhāya bhagavate.

tadyathā, om, viśodhaya viśodhaya, asama-sama

samantāvabhāsa-spharana gati gahana svabhāva viśuddhe,

abhiṣiňcatu mām. sugata vara vacana amṛta abhiṣekai mahā mantra-padai.

āhara āhara āyuh saṃ-dhāraṇi. śodhaya śodhaya gagana viśuddhe.

uṣṇīṣa vijaya viśuddhe sahasra-raśmi sam-codite.

sarva tathāgata avalokani ṣaṭ-pāramitā-paripūrani.

sarva tathāgata mati daśa-bhūmi prati-ṣṭhite.

sarva tathāgata hṛdaya adhiṣṭhānādhiṣṭhita mahā-mudre.

vajra kāya sam-hatana viśuddhe.

sarvāvaraṇa apāya-durgati pari viśuddhe,prati-nivartaya āyuh śuddhe.

samaya adhiṣṭhite. maṇi maṇi mahā maṇi.

tathatā bhūta-koṭi pariśuddhe. visphuṭa buddhi śuddhe.

jaya jaya, vijaya vijaya. smara smara, sarva buddha adhiṣṭhita śuddhe,

vajri vajragarbhe vajram bhavatu mama śarīram.

sarva sattvānām ca kāya pari viśuddhe. sarva gati pariśuddhe.

sarva tathāgata siñca me samāśvāsayantu.

sarva tathāgata samāśvāsa adhiṣṭhite.

budhya budhya, vibudhya vibudhya,

bodhaya bodhaya,vibodhaya vibodhaya samanta pariśuddhe.

sarva tathāgata hṛdaya adhiṣṭhānādhiṣṭhita mahā-mudre svāhā.

To quote the Usnisa Vijaya Dharani Sutra, “… if someone hears this Dharani even for just a moment, he will not undergo karmic retribution from the evil karma and severe hindrances accumulated from millions of lifetimes, that would otherwise cause him to revolve in the cycles of birth and death – in all kinds of life forms in the evil paths – hell, hungry ghost, ferocious animals, crawling creatures and even ants and other life forms … he will be reborn in the Buddhalands, together with all the Buddhas, or in a distinguished, wealthy and reputable family.

The Usnisa Dharani also states, “… If one can chant this Dharani 21 times daily, he is worthy of accepting all the immense worldly offerings and will be reborn in the Land of Ultimate Bliss after his death. If one chants this Dharani constantly, he will attain a form of enlightenment and be able to lengthen his lifespan besides enjoying the most extraordinary bliss … ”

This is an extremely important spiritual prayer.

It can eliminate all evil karmic hindrances and eradicate the suffering of all evil paths. This prayer can also elevate the souls of ones ancestors out of debtors prisons and other hell-like conditions.

This prayer has the power to liberate parts of the soul trapped in the clutches of lower entities.

After hearing this prayer, it totally eliminates any possibility that the listeners soul may end up in a hell-like existence in the next life.

This prayer liberates all souls who hear it (animal or human), from of falling into the sea of birth and death; samsara.

The cycle of physical birth and death is ended by repeating this prayer.

Therefore, The Usnisa Vijaya Dharani is a powerful and wonderful medicine that can universally free sentient beings from the sufferings in the cycles of birth and death. This has fully demonstrated the great compassion of the Buddha to save the world. Memorizing this prayer permanently transforms and elevates the soul.

The Usnisa Vijaya Dharani is given with the aim that all sentient beings living in this troubled and tumultuous world would benefit from it. The Usnisa Dharani will help beings overcome their sufferings and obtain happiness, increase their prosperity and longevity, and help them achieve rebirth in a world of light populated by Immortal Enlightened Beings.

眼前得到財色名利,過後災難無窮 – 净空老法师

净空法师

【眼前得到財色名利,過後災難無窮】

名利財色真不是好東西,現在眼前得到,好像甜甜蜜蜜,可是過後之後災難無窮。古人比作­刀頭舐蜜,甜甜蜜蜜塗在刀口上,你舌頭一舔嘗到了,舌頭已經斷掉,這個意思就說得不償­失,決定不能幹這個傻事情。

人生在世要活得什麼?心安理得。貧窮不怕,心裡頭踏實,一生沒有做虧心事,你說你這個­多快樂,這是一般人無法想像的。一生斷惡修善,積功累德,這多快樂的事情!我們是遇到­佛法嚮往淨土。如果沒有佛的佛法,照我們一生行誼來走,我們來生在天上,至少也是忉利­天、四王天,不是在人間,多快樂的事情。可是現在我們知道天不究竟,天的壽命長,還是­會死亡,死了還是隨業流轉,出不了六道輪迴,這不是解決問題。

要解決問題,財色名利決定要放下,絲毫都不能沾染。不要講試試沾一點無所謂,那一點就­要了你的命,那一點就障礙你不能往生,障礙你在佛法裡頭造業,你說多可怕。因果我們相­信,我們接受,因果從哪裡來的?跟宇宙的源起同時。宇宙源起一念不覺,第一念沒有因,­第二念就有因,第一念是因,第二念是果,第一念沒因。所以因果從哪裡來的搞清楚、明白­了,不再懷疑了,人應該要行善道,應該要行正道。

節錄自二零一二淨土大經科註  (第八十五集)  2012/12/24
網路收看華藏衛視
http://hwazantv.com/TV_Online_12.htm

The Thirty-Seven Practices of Bodhisattvas By Gyalsé Tokmé Zangpo

lamazopa

Thogme_Zangpo

A Summary of How an Awakening Being Behaves

The Thirty-Seven Practices of All the Bodhisattvas

by Tibetan Bodhisattva Gyalsé Tokmé Zangpo , 1245-1369

Namo Lokeshvaraye!

You see that all things are beyond coming and going,
Yet still you strive solely for the sake of living beings—
To you, my precious guru inseparable from Lord Avalokita,
I offer perpetual homage, respectfully, with body, speech and mind.

The perfect buddhas, who are the source of all benefit and joy,
Come into being through accomplishing the sacred Dharma.
And since this in turn depends on knowing how to practise,
I shall now describe the practices of all the buddhas’ heirs.

  1. The practice of all the bodhisattvas is to study, reflect and meditate,
    Tirelessly, both day and night, without ever straying into idleness,
    In order to free oneself and others from this ocean of samsara,
    Having gained this supreme vessel—a free, well-favoured human life, so difficult to find.
  2. The practice of all the bodhisattvas is to leave behind one’s homeland,
    Where our attachment to family and friends overwhelms us like a torrent,
    While our aversion towards enemies rages inside us like a blazing fire,
    And delusion’s darkness obscures what must be adopted and abandoned.
  3. The practice of all the bodhisattvas is to take to solitary places,
    Avoiding the unwholesome, so that destructive emotions gradually fade away,
    And, in the absence of distraction, virtuous practice naturally gains strength;
    Whilst, with awareness clearly focused, we gain conviction in the teachings.
  4. The practice of all the bodhisattvas is to renounce this life’s concerns,
    For friends and relatives, long acquainted, must all go their separate ways;
    Wealth and prized possessions, painstakingly acquired, must all be left behind;
    And consciousness, the guest who lodges in the body, must in time depart.
  5. The practice of all the bodhisattvas is to avoid destructive friends,
    In whose company the three poisons of the mind grow stronger,
    And we engage less and less in study, reflection and meditation,
    So that love and compassion fade away until they are no more.
  6. The practice of all the bodhisattvas is to cherish spiritual friends,
    By regarding them as even more precious than one’s own body,
    Since they are the ones who will help to rid us of all our faults,
    And make our virtues grow ever greater just like the waxing moon.
  7. The practice of all the bodhisattvas is to take refuge in the Three Jewels,
    Since they will never fail to provide protection for all who call upon them,
    For whom are the ordinary gods of this world ever capable of helping,
    As long as they themselves are trapped within samsara’s vicious cycle?
  8. The practice of all the bodhisattvas is never to commit a harmful act,
    Even though not to do so might put one’s very life at risk,
    For the Sage himself has taught how negative actions will ripen
    Into the manifold miseries of the lower realms, so difficult to endure.
  9. The practice of all the bodhisattvas is to strive towards the goal,
    Which is the supreme state of changeless, everlasting liberation,
    Since all the happiness of the three realms lasts but a moment,
    And then is quickly gone, just like dewdrops on blades of grass.
  10. The practice of all the bodhisattvas is to arouse bodhichitta,
    So as to bring freedom to all sentient beings, infinite in number.
    For how can true happiness ever be found while our mothers,
    Who have cared for us throughout the ages, endure such pain?
  11. The practice of all the bodhisattvas is to make a genuine exchange
    Of one’s own happiness and wellbeing for all the sufferings of others.
    Since all misery comes from seeking happiness for oneself alone,
    Whilst perfect buddhahood is born from the wish for others’ good.
  12. Even if others, in the grips of great desire, should steal,
    Or encourage others to take away, all the wealth that I possess,
    To dedicate to them entirely my body, possessions and all my merits
    From the past, present and future— this is the practice of all the bodhisattvas.
  13. Even if others should seek to cut off my head,
    Though I’ve done them not the slightest wrong,
    To take upon myself, out of compassion,
    All the harms they have amassed—this is the practice of all the bodhisattvas.
  14. Even if others should declare before the world
    All manner of unpleasant things about me,
    To speak only of their qualities in return,
    With a mind that’s filled with love—this is the practice of all the bodhisattvas.
  15. Even if others should expose my hidden faults or deride me
    When speaking amidst great gatherings of many people,
    To conceive of them as spiritual friends and to bow
    Before them in respect—this is the practice of all the bodhisattvas.
  16. Even if others whom I have cared for like children of my own,
    Should turn upon me and treat me as an enemy,
    To regard them only with special fondness and affection,
    As a mother would her ailing child—this is the practice of all the bodhisattvas.
  17. Even if others, equal or inferior to me in status,
    Should, out of arrogance, disparage me,
    To honour them, as I would my teacher,
    By bowing down my head before them—this is the practice of all the bodhisattvas.
  18. Even though I may be destitute and despised by all,
    Beset with terrible illness and plagued by evil spirits,
    Still to take upon myself all beings’ ills and harmful actions,
    Without ever losing heart—this is the practice of all the bodhisattvas.
  19. Even though I may be famous and revered by all,
    And as rich as Vaishravana, the god of wealth himself,
    To see the futility of all the glory and riches of this world,
    And to remain without conceit—this is the practice of all the bodhisattvas.
  20. The practice of all the bodhisattvas is to subdue the mind,
    With the forces of loving kindness and compassion.
    For unless the real adversary—my own anger—is defeated,
    Outer enemies, though I may conquer them, will continue to appear.
  21. The practice of all the bodhisattvas is to turn away immediately
    From those things which bring desire and attachment.
    For the pleasures of the senses are just like salty water:
    The more we taste of them, the more our thirst increases.
  22. The practice of all the bodhisattvas is never to entertain concepts,
    Which revolve around dualistic notions of perceiver and perceived,
    In the knowledge that all these appearances are but the mind itself,
    Whilst mind’s own nature is forever beyond the limitations of ideas.
  23. The practice of all the bodhisattvas is to let go of grasping
    When encountering things one finds pleasant or attractive,
    Considering them to be like rainbows in the summer skies—
    Beautiful in appearance, yet in truth devoid of any substance.
  24. The practice of all the bodhisattvas is to recognize delusion
    Whenever one is confronted by adversity or misfortune.
    For these sufferings are just like the death of a child in a dream,
    And it’s so exhausting to cling to delusory perceptions as real.
  25. The practice of all the bodhisattvas is to give out of generosity,
    With no hopes of karmic recompense or expectation of reward.
    For if those who seek awakening must give even their own bodies,
    What need is there to mention mere outer objects and possessions?
  26. The practice of all the bodhisattvas is to observe ethical restraint,
    Without the slightest intention of continuing in samsaric existence.
    For lacking discipline one will never secure even one’s own wellbeing,
    And so any thought of bringing benefit to others would be absurd.
  27. The practice of all the bodhisattvas is to cultivate patience,
    Free from any trace of animosity towards anyone at all,
    Since any potential source of harm is like a priceless treasure
    To the bodhisattva who is eager to enjoy a wealth of virtue.
  28. The practice of all the bodhisattvas is to strive with enthusiastic diligence—
    The source of all good qualities—when working for the sake of all who live;
    Seeing that even shravakas and pratyekabuddhas, who labour for themselves alone,
    Exert themselves as if urgently trying to extinguish fires upon their heads.
  29. The practice of all the bodhisattvas is to cultivate concentration,
    Which utterly transcends the four formless absorptions,
    In the knowledge that mental afflictions are overcome entirely
    Through penetrating insight suffused with stable calm.
  30. The practice of all the bodhisattvas is to cultivate wisdom,
    Beyond the three conceptual spheres, alongside skilful means,
    Since it is not possible to attain the perfect level of awakening
    Through the other five paramitas alone, in wisdom’s absence.
  31. The practice of all the bodhisattvas is to scrutinize oneself
    Continually and to rid oneself of faults whenever they appear.
    For unless one checks carefully to find one’s own confusion,
    One might appear to be practising Dharma, but act against it.
  32. The practice of all the bodhisattvas is never to speak ill
    Of others who have embarked upon the greater vehicle,
    For if, under the influence of destructive emotions,
    I speak of other bodhisattvas’ failings, it is I who am at fault.
  33. The practice of all the bodhisattvas is to let go of attachment
    To the households of benefactors and of family and friends,
    Since one’s study, reflection and meditation will all diminish
    When one quarrels and competes for honours and rewards.
  34. The practice of all the bodhisattvas is to avoid harsh words,
    Which others might find unpleasant or distasteful,
    Since abusive language upsets the minds of others,
    And thereby undermines a bodhisattva’s conduct.
  35. The practice of all the bodhisattvas is to slay attachment
    And the rest—mind’s afflictions—at once, the very moment they arise,
    Taking as weapons the remedies held with mindfulness and vigilance.
    For once the kleshas have become familiar, they’ll be harder to avert.
  36. In short, no matter what one might be doing,
    By examining always the status of one’s mind,
    With continuous mindfulness and alertness,
    To bring about the good of others—this is the practice of all the bodhisattvas.
  37. The practice of all the bodhisattvas is to dedicate towards enlightenment
    All the virtue to be gained through making effort in these ways,
    With wisdom that is purified entirely of the three conceptual spheres,
    So as to dispel the sufferings of the infinity of beings.

Here I have set down for those who wish to follow the bodhisattva path,
Thirty-seven practices to be adopted by all the buddhas’ heirs,
Based on what is taught in the sutras, tantras and treatises,
And following the instructions of the great masters of the past.

Since my intellect is only feeble and I have studied but a little,
This is not a composition likely to delight the connoisseurs,
Yet since I’ve relied upon the sutras and what the saints have taught
I feel these are indeed the genuine trainings of the buddhas’ heirs.

Still, the tremendous waves of activity of the bodhisattvas
Are difficult for simple-minded folk like me to comprehend,
And I must therefore beg the indulgence of all the perfect saints
For any contradictions, irrelevancies or other flaws this may contain.

Through whatever merit has here been gained, may all beings
Generate sublime bodhichitta, both relative and absolute,
And through this, come to equal Lord Avalokiteshvara,
Transcending the extremes of existence and quiescence.

This was composed in a cave near Ngulchu Rinchen by the monk Tokme, a teacher of scripture and reasoning, for his own and others’ benefit.

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Association and Disassociation. Live a altruistic & cruelty Free Life. Make a wise choice.

People like to use different terms to A) associate and B) disassociate with others and it applies even towards their meals.

Example A) :

“this is my best friend.” or “this is the love of my life”,

these are terms that we use to let others know the other party’s status with us. When he/she is our friend, there’s no need to classify them into different categories or “classes”. Friends are friends. But indirectly we are inputting this illusory thought into our own mind. We are only causing more pain and suffering onto ourselves. Just like when every friendship sours or relationship ends, we will be having all sorts of mixed feelings within again. Always contemplate on impermanence and the happiness/sorrow that you experience will be nothing more than a temporary fleeting emotion.

However, don’t misinterpret what i’m trying to say here, i’m not asking everyone to be zombie like without emotions. But it is to clarify that we don’t put specified terms or preference to people around us but to treat everyone with equanimity, altruism & love. But when in special cases, if the person is dragging you down in terms of well being or growth spiritually, it would be in one’s advantage to let go of hindrances. Wish them well and let it go. Move on.

Example B) :

People like to disassociate their meals they ordered from its source.

Simply because they want to feel less guilty in the process of consumption.

Examples: Pig (Pork) & Cow (Beef steak) , Baby Calf (Veal) , Goose / Duck Liver (Foie Gras) , Sturgeon Eggs (Caviar) etc

 pork-cut-diagram Beef_cow-Parts

Veal_Cows

Slaughterhouses keep calves confined & chained in veal crates – crates so small to minimize movements to keep muscles from developing.

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Foie gras goose feed

Force feeding a goose/duck for the liver to be grown bigger in size. Animals are harmed and in extreme pain in this process.

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duck-foiegras-26

A victim of forced-feeding, this duck’s intestines have been pushed out of his body. 😦

extracting-caviarsturgeon-fish-caviarCavier

paul

Save a life, opt for vegetarian meal options when dining. 

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