#Sariputra

[yoga-onion]

Buddha to his disciples, mini-series (4)

To Sariputra – Part 3 

Sāriputra is regarded as the first chief disciple,and foremost of Buddha's ten great disciples. He is regarded as the 'foremost of the wise’ and sometimes preached on Buddha's behalf. To Sariputra, the Buddha said [Ref2]:

"O Sāriputra, place first priority on wisdom, rejoice in goodness, and overcome various dangers. Endure the discontent of living in remote areas. And endure the following four worries. " 'What shall I eat?' 'Where shall I eat?' 'Last night I had difficulty sleeping,' 'Where shall I sleep today?' The practitioner should overcome these worries." "Get food and clothing randomly to your needs, be content with little, know moderation, do not do as you wish in clothing, be modest in the village, and do not speak harshly when mistreated."

(Sutta Nipata 969~971)  

ブッダから弟子たちへ、ミニシリーズ (4)

舎利弗よ〜その3 

舎利弗(ｼｬｰﾘﾌﾟﾄﾗ)は、ブッダの十大弟子の中の白眉とされている。彼は「智慧第一」とされ、ブッダに代わって説法をすることもあった。ブッダは舎利弗に向かってこう言った（参照2）:

“舎利弗よ、智慧を第一に重んじ、善を喜び、さまざまな危難に打ち勝て。僻地に住む不満を耐えよ。そして次の４つの心配事に耐えよ。” “すなわち、「何を食おうか」「どこで食おうか。」「昨夜、わたしは眠りづらかった」「��日、わたしはどこで寝ようか。」である。修行者はこういう心配事を克服すべきだ。” “適当なところに食物と衣服をえて、少ないもので満足し、節度を知れ、衣服においては思う儘にならず、村にありては慎み深く、罵られても粗暴な口を聞くな。” 

(スッタ・ニパータ969~971)

[hellany]

More Sym memes because it makes me happy

[originalbuddhas]

Chief Disciple of Buddha - Sariputra

Sariputra was one of Buddha's chief disciples. He was foremost in Wisdom among all the disciples of Lord Buddha. He was regarded as the son of the Blessed One (Buddha). Sariputra was the chief assistant who helped Lord Buddha turn the Wheel of Dharma. Read more at: Sariputra - Chief Disciple of Lord Buddha (originalbuddhas.com)

[teenageascetic]

“When the holy Bodhisattva Avalokitesvara had truly grasped the transcendent wisdom, he realized that visible form is only illusion. The same applies to its perception, to its names and categories, to discriminative intellect and finally even to our consciousness. They are all illusion. With this realizaton he was beyond all sorrow and bitterness.

Disciple Sariputra! The material is not different from the immaterial. The immaterial and the material are in fact one and the same thing. The same applies to perception, concepts, discriminative thinking and consciousness. They are neither existing nor not existing.

Sariputra! All things therefore they are in themselves not good and not bad, they are not increasing and not decreasing.

Therefore one may say there are no such things as form, perception, concepts, thinking process, and consciousness. Our senses such as eye, ear, nose, tongue, body and mind are misleading us to illusion; thus one may also say there is no reality in visible form, sound, smell, taste, touch and mindknowledge. There are also no such things as the realms of sense from sight up to mind, and no such things as the links of existence from ignorance and its end to old age and death and their end. Also the caturāryasatyāni are nonexistent, just as there is no such thing as wisdom and also no gain.

Because the holy Bodhisattva who relies on transcendent wisdom knows that there is no gain, he has no worries and also no fear. Beyond all illusion he has reached the space of highest Nirvana.

All Buddhas of the past, present and future, found highest perfect knowedge because they relied on transcendental wisdom.

Therefore we ought to know that the great verse of the transcendent wisdom is unsurpassed in its splendor, and that it appeases truly all pain. It reads:

GATE, GATE, PARAGATE, PARASAMGATE BODHISVAHA!”

-The Heart Sutra.

[aniki-777]

remember the post about ananda, rahula and sariputra with hair?? I did something

looks weird.... I tried to draw Ananda too but I failed and gave up (and I'm scared to try to draw Sariputra lol)

Also this silly guy, I didn't like how his face looked and I covered it...

Yes good night I'm about to fall asleep, I would like to have drawn more

This looks silly 🦐

[thefinalcinderella]

Tsurune Book 3 Chapter 2 - Rainbow-Colored (Part 1)

I don’t know if you guys can tell...but my motivation for working on this novel is kinda low. But thankfully the author has ways of pushing me by putting in some of the most insane shit that makes me question if I know how to read

Also for the Tsurune: Irodori no Issha audio dramas: it’s not that I’m too lazy to do them, it’s that I keep forgetting about them. I’ll get them all out eventually

Glossary here

Full list of translations here

Translation Notes

1. An oonusa is a wooden wand traditionally used in Shinto purification rituals, salt water is also used sometimes

2. Oshikura manju is a children’s game where children gather in a circle with their backs pressed close together and tried to push each other out

3. The words used here is チラ見えの帯 and I have no idea what this is referring to

4. Guu Choki Paa is some kind of Japanese rock-papers-scissors song

5. The Iroha poem is an ancient poem that contains each character of the Japanese syllabary exactly once

Previous | Next

In the morning, Minato was standing on the balcony of his room.

Raindrops beaded the railing. The transparent drops were bathed in the morning sun and glistened in orange, green, and blue. As he gazed at the sparkling water droplets glittering together like jewels, he heard his father’s voice calling him from downstairs. He hurriedly wiped the laundry pole.

Suddenly, a figure entered his field of vision. It seemed to be looking at him. He moved closer to the railing, but the figure was already gone. Thinking that it must have been his imagination, he held the empty laundry basket in his hands.

Recently, Minato had made some changes to his morning routine. He had added ritual chanting to the gods and sutra chanting after doing his run. He learned this from Saionji-sensei, and had stopped since he got target panic in his third year of middle school. Many foreign kyudo enthusiasts were inspired by Zen in the Art of Archery to start kyudo. Mindfulness was underpinned by Buddhist concepts.

The sutra Minato was reading was the Heart Sutra. It gave concrete examples of the Buddhist idea of emptiness and explained how to attain the wisdom of the Buddha. The author was unknown, but it was translated into Chinese by Xuanzang, made famous by Journey to the West. It was a very short sutra of 262 characters and was composed in the form of Kannon talking to Sariputra.

Minato, who was in fifth grade when he heard the Japanese translation, wondered what “All is empty.” When he told Saionji-sensei that he didn’t like the idea of enlightenment if it meant the absence of feelings of happiness and sadness because it wasn’t human-like, Saionji-sensei told him, “You aren’t capable of contemplation. Please study more.”

The Golden Week training camp of three days and two nights began today.

The venue was the same as last year, Yata Shrine.

The rain that lasted the night before cleared up, and red-purple mountain azaleas and white fringed irises were blooming in profusion. Because of the renovation work, the Yata no Mori kyudojo was now extremely bright with LED lightning instead of fluorescent lights.

But Minato’s spirits were heavy. Lately, Masa-san wasn’t looking him in the eye.

He would immediately look away whenever their eyes met, and he seemed somewhat distant. Minato hadn’t seen his grin in days. Was he avoiding him? Or rather, he felt like he was being ignored. Did I do something to make him hate me? He wondered if he yelled something like “Masa-san’s a dirty old geezer!” in his sleep without realizing it. Once he started worrying about it, he couldn’t stop himself from spiralling deeper and deeper. His head was spinning with delusions summoning more delusions.

Tommy-sensei was standing in front of the referee’s table.

“First of all, the selected members will do a demonstration of the competition format.”

The selected members, Kaito, Ryouhei, Seiya, Kanbayashi, and Minato, lined up at the entrance.

At last year’s training camp, they had a lot of trouble stepping together as five, but now they had grown to the point where they were able to match each other’s steps in an instant with someone they were grouped with for the first time. Kaito, walking in the lead, learnt to feel the presence of the people behind him and didn’t miss anyone. After he nocked his arrow and fixed his eyes on the target, he raised his bow towards the sky.

After everyone finished four shots, the results were announced. It was four, three, four, two, for a total of seventeen hits.

Kanbayashi sank down onto the floor after returning his bow to the rack.

“I didn’t think this when I was watching you all, but everyone’s kai is really long. Being between President Takehaya and Narumiya-senpai is really nerve-wracking.”

Seiya knelt down next to him.

“Don’t be so nervous. Just be your normal self.”

Overhearing their conversation, Kaito glared at them.

“Kai isn’t ‘long,’ but ‘deep.’ And it’s no good shrivelling or getting too worked up, no matter who’s in front of you or behind you. Well, I can’t blame you for getting distracted if Seiya’s in front of you, though.”

Seiya stood up and got his face right up to Kaito’s nose.

“I wonder what do you mean by that, Onogi-senpai.”

“I meant it exactly as it is.”

Kanbayashi blinked his eyes rapidly and Keyaki looked fed up as they watched Kaito and Seiya’s exchange. When Nanao was about to step in between them to divert the conversation, Tommy-sensei asked them to gather again.

“Now, the theme of this camp will be ‘Steady Mind and Body.’ The way you breathe is very important.”

The first-years, excluding the competitors, gathered near the makiwara, while the rest stood in front of the targets.

Masa-san undertook demonstrating the practical skills.

“Let’s start by practicing the ‘dantian breathing technique’ again. I want you to listen with the understanding that there are various theories about dantians and I may correct this at a later date.”

“Yes, sir,” everyone answered.

“First, about dantians. It means ‘a place where energy is cultivated.’ There’s a theory that there are three dantians: upper, middle, and lower, but generally speaking, dantian refers to the lower abdomen dantian, which is three sun below the navel. That is, about ten centimeters below. It’s in the middle of the belly, not in front. Next, let me explain the ‘martial arts-style dantian breathing technique.’ The reason why I added the words martial arts is because when we say abdominal breathing or dantian breathing, people are generally taught to expand their abdomens when inhaling and contract it when exhaling.”

Ryouhei raised his hand.

“My sister had childhood asthma, and she told me she learned how to do it at the hospital. They do the same thing in yoga, too.”

“However, in kyudo, exhaling doesn’t cause the stomach to depress. In recent years, there’s a theory that has been adopted by athletes and has proven successful. That is the Stanford-style ‘IAP breathing method,’ also known as the ‘intra-abdominal pressure breathing.’ It is a breathing method that increases the pressure in the abdomen and tightens the area around the abdomen when inhaling and exhaling. Top athletes and musicians can naturally do IAP breathing.”

“Musicians do IAP breathing too?”

“I’m sure some of you have been told to project your voices from your stomachs during choir or vocal training. An easy way to understand this is that clenching your butt holes can help you produce higher-pitched sounds.”

“Ahh, ahh,” Ryouhei tried it, and he certainly did sound different. It had a resonance to it, not just a flat sound.

“For a singer, their body is an instrument. It’s the same for archers. The tsurune is the sound of the bow and string when an arrow is shot. Bow, string, and person become a musical instrument and resonate. Even among ‘tsuruoto,’ ‘tsurune’ refers to a particularly clear and beautifully lingering sound. To be alive means to breathe. There are times when everyone unconsciously does dantian breathing, but that’s when they’re laughing like ‘ha-ha-ha.’”

Seiya sighed.

“It feels like we’re listening to a monk’s sermon rather than an explanation of shooting techniques.”

“I am a priest. Yata Shrine is a shrine that has its roots in Shugendo, so there’s a fusion of Shinto and Buddhism here. Many teachings have been handed down, such as the Buddhism of Gautama Buddha, the esoteric Buddhism of En no Ozunu, and the secret teachings of Kuukai.”

“In other words, Masa-san, you’re a hybrid of a priest, monk, and old man.”

“Hahaha, you sure have a way with words, Seiya.”

The two’s smiles froze the boys there. The six girls gathered, and Hanazawa and Shiragiku put their hands on their own abdomens and Seo’s to compare the firmness.

After that, they began practicing on their own. Before they knew it, the first-year Himuro became the oomae. Minato wondered just when did he get there. He was like a stagehand, someone who was on stage but treated as though they didn’t exist.

Masa-san looked at everyone’s shooting in order starting from the front, but he skipped over Minato and went straight to the person behind him.

His eyes blinked weakly. Kanbayashi was also doing the same thing in front of the makiwara.

Minato covered his eyes to hide how much he was blinking.

Early next morning.

Same as last year, Minato was woken up by Masa-san’s older brother Ren pulling his hair. When he turned around, he found that he was sprawled out on someone else’s futon with one elbow propped up. Ryouhei, awakened by Minato’s voice, tried to pull Ren’s arm away. Beside him, Nanao was still half-asleep.

After finishing the morning preparations, the club members gathered in the front shrine. They were attending the morning offering and worship.

Masa-san chanted the ritual prayer loudly. After reciting the words in a rite called the shubatsu, the purification was performed with the oonusa and hot salt water. (1) Minato couldn’t look at Masa-san in fear that he would avert his gaze again. He turned his eyes to the window and caught a dark shadow moving quickly.

The club members then proceeded to clean up. The second-year boys were in charge of the precincts. When Minato and Kaito finished sweeping around the pond and took a breather, they found a white tabby cat sitting under the shrubbery.

Minato slowly crouched next to the cat so as to not make eye contact. If you looked into the eyes of an animal you were meeting for the first time, it would think you were threatening them and run away. You hold out the back of you hand to have it sniff it, and if it gives you permission, you stroked its chin. His grandfather taught him this way to interact with cats when he was little.

The cat purred.

It was the sound of “I love it.”

As Minato was stroking its back, it got onto its back as though tell him to stroke its belly. Minato learned that it was a mother cat.

Kaito’s feet had become a puddle of cats in an instant. A brown tabby cat with one ear cut into a V-shape clung to him with its tail up.

“Oh, is this a Sakura cat?”

Sakura cats were stray cats that had been spayed and neutered by animal protection groups. They were also called local cats. They got their name because the V-shaped scar looked like a sakura petal.

The white tabby cat kicked him and left, perhaps because he stroked him too persistently.

Kaito’s cat puddle also disbanded. In their place, Ryouhei, Nanao, and Seiya gathered.

“Minato, you really love fluffy things,” Ryouhei said.

“I’ve always wondered this. Why aren’t humans covered with fur and feathers? We used to have them, didn’t we? Did we like clinging together?”

Hearing that, Seiya and Ryouhei sandwiched Minato between them and they ended up looking like a game of oshikura manju. (2)

“Stop it, you guys! I didn’t mean to clinging to me.”

“Really? Then what did you mean?”

Ryouhei separated from him with a puzzled look on his face. It seemed that his habit from childhood still hadn’t gone away. Not wanting to go through that again, Minato took a step away from his two childhood friends.

Kaito propped his chin on the end of the broom handle.

“Seiya, as the club president, you shouldn’t be fooling around.”

“Huh? Kaito, do you want to be squeezed too?”

“No way! I’m gonna punch you!”

Seiya covered his mouth with his hand and turned around, his shoulders shaking.

Minato expressed what was on his mind to Kaito.

“Actually, recently, I feel like someone’s been watching me. Ever since the training camp started.”

“Huh? Aren’t you just being too self-conscious?”

“It might be one of Nanao’s groupies. We have to be careful.”

Seiya smiled. The mole under his eye stood out. “I don’t think it’s either of them. It’s probably just your imagination. Come on, let’s go back and change into our hakama.”

“Yeah…I guess you’re right.”

Seiya, Ryouhei, and Nanao headed for the kyudojo.

Kaito, who was one step behind, couldn’t quite make sense of it. Seiya was so overprotective of Minato that Hanazawa, Shiragiku, and Seo teased him by saying, “Seiya Home Security, watching over you 24 hours a day, 365 days a year.” But for some reason, he wasn’t concerned about this case.

Minato was walking away from the four of them. Nanao walked in place to slow down his pace and naturally ended up next to Minato.

“Minato, I really am okay. Is there something you’re worrying about too? Tell me about it if you want to.”

“…Lately, our eyes aren’t meeting.”

“Oh, oh? Is this about romance?”

“Not at all.”

“Hmm, the eyes can say as much as the mouth, and you can pretty much tell what people are looking at. For example, who’s the person you care about looking at? Who’s the person you always care about looking at, Minato?”

“Mm, I guess it’s the gods?”

“Mm, that might be outside my area of expertise.”

A bird chirped.

The two looked up and they could see the blue sky and the fleecy clouds between the budding trees. At first, they couldn’t make out where the bird song was coming from, but when they strained their eyes, they were able to spot a varied tit on the treetops.

Minato’s eyes, which reflected the fresh green, shook.

“It’s so pretty.”

“That’s right …I realized that I wasn’t so frustrated when I didn’t make it into the regular lineup. I was fine with being a substitute.”

“You really are fine with that?”

“What’s important to me isn’t winning or receiving praise from anyone, but being able to feel Kacchan’s presence.”

“——I want you to stay by my side.”

“Whoa, Minato, you can read my mind?”

“Of course not. Maybe we just happened to think the same thing?”

“Yeah. If you had that ability, you’d be at the top of the class after reading Seiya’s mind. Oh, look, there’s Masa-san.”

In the direction Nanao pointed, there was Masa-san, who had changed into his practice clothes, and Ren, who had a camera in his hand. The two of them were smiling, and Masa-san had a childish expression on his face that wasn’t normally seen.

When Nanao waved at them with a “Merha,” they also replied with “Merha,” but Minato looked away.

The twins ripped the target papers together.

I’m so frustrated. I’m so frustrated.

They peeled off the hole-filled target papers from the target frames.

To lose to that newbie and have our places next to Shuu stolen. Ah, I can’t believe it.

They were cleaning up after practice at Kirisaki High School’s kyudo club.

In order to set a good example for the new members, the second-years were taking the initiative. After washing the target frames with water, they left the rest to the first-years and went to the azuchi. When they slammed their trowels against it, part of the azuchi crumbled, and they hurriedly scooped up the crumbled earth.

Senichi and Manji felt the same way. It was absolutely unacceptable to be disrespected by a cocky junior who had no idea what he was talking about, just when they were starting to communicate with their seniors, Kabashima and Yushima. They themselves had also done quite a lot of trouble, but they of course put that aside. They quickly swept inconvenient things under the carpet.

Shuu was silently facing the makiwara. Kuon asked him a question with a composed expression.

“Fujiwara-senpai, you promised to watch my shooting when we’re together, didn’t you?”

When someone around them remarked, “I hate to admit it, but the two of them are a perfect match in terms of looks, ability, and pedigree. Even the clothes they wear are first-rate,” the twins glared at the person who made that comment.

A few days later, Senichi and Manji sprang into action. At every possible location, they guarded Shuu by staying ahead of Kuon.

What should we do to win against him?

He’s a strong man. Men speak with their fists.

They started going to a kickboxing gym. Jumping rope, shadow boxing, hitting mitts. One-two hook and one-two uppercut, middle kick from cut, then straight right. Kyudo emphasized shooting form, but in kickboxing, even if your form was good, it was meaningless if it didn’t work on your opponent. Put your weight in it and bring your fist down!

After sweating, they took care of their hair and skin to master the art of beauty. Ayurvedic beauty treatments from India. Dripping oil on the forehead had a great detoxifying effect. Their tired skin and hair became glossy and lustrous, resulting in well-moisturized young men.

They decided to completely remake their appearances. Aiming to be fashionable men, they were stylish even down to the places that weren’t visible. They bought silk underwear and layered obis (3) at a long-established kimono shop, and wore intellectual-looking glasses. While they were at it, they put a wig and silk hat on Yushima. They had used those props for the Rokumeikan Café during the school festival.

Yushima Kaoru, dressed in his kyudo uniform and silver wig, stared at them with narrowed eyes. At this time, the kyudojo was only for second-years, but there was a stir coming from the female members.

Manji spoke. “Kaoru-senpai, the crew cut is cool and on, but have you considered growing out your hair?”

“…Hey, twins, do you see something wrong with the direction of questions here?”

Kabashima also chimed in. “I don’t care if you look nicer or got stronger, but what about kyudo practice? I hope you haven’t been slacking off.”

“Huh? We practice properly. Look at our feet. The gaps between our toes are open, and we were praised for having nice feet. Maybe we can be both archers and martial fighters.”

Senichi and Manji took off their tabi socks and showed off their bare feet. The two faced each other and began playing Guu Choki Paa (4) and feet rock-paper-scissors. Kabashima buried his head in his hands even more at their comical movements.

“You know, a fighting man has to put his life on the line. What do you think Fujiwara recommended hot and cold baths and home cooking for?”

“So we can become househusbands and mountain hermits.”

“No, you got it wrong. They are ways to recover and nourish the body, to develop the strength and steadfastness necessary for an athlete.”

“Nope, nope, no way. We’re living far away from that kind of thing.”

“Hey, Fujiwara. Say something to these disgraces of Kirisaki High School. It’s setting a bad example for the juniors if their senpais are messing around too much.”

Called to by Kabashima, Shuu put down his bow. He sat on his heels and took off his yugake. His straight back, graceful nape of his neck, and swaying bangs made all those who saw him fall into raptures.

“Isn’t it good to try different things? You never know if something’s good or bad until you try it, and you might get something out of it.”

“Fujiwara, are you aware that you actually spoil those twins too much?”

“My father told me that a well-bred person respects others. Life dwells even in the plants and roadside stones. The rock cannot be cut by those who cannot see its life. He said that this isn’t a metaphor, but him telling the truth as it is. Sen and Man put their hands after the meal. The two of them are fine just the way they are.”

“Shuu!”

Senichi and Manji rushed over and tugged on Shuu’s sleeves from both sides. As expected, he didn’t seem to like that and quickly brushed them off before returning to practice.

Kuon, who was watching the situation from afar, raised his eyebrows.

He had a dream the other day.

In it, he and Shuu were having a conversation on a wide lawn with a Western-style building behind them.

“I’m thinking of welcoming a dog into my family,” Shuu said.

“Have you decided on the breed?”

“It’s hard to decide between Japanese and Western. A black Shiba inu, a Labrador Retriever, or do I go with the classics and choose a standard poodle? It’s pleasant to imagine a furry creature snuggled up to one’s side.”

“It is wonderful.”

“That’s right. There’s a cute creature that’s always bright and energetic, and when it sees my face, it flies towards me, and even shrinks its huge body when it fails.”

And then, Shuu turned to a tall man.  “Your hand,” he said.

“Awoo,” he said and put out his hand.

“Your chin.”

“Awoo—wait, what are you doing, Shuu-kun!”

That was when he woke up. Kuon was covered in cold sweat.

What kind of dream was that?

Who is this guy who’s so familiar with my Fujiwara-senpai?

The crime of disrespect is also serious. Unforgivable, even if it’s just a dream, something like this would never happen. Fujiwara Shuu is a solitary genius. Everyone kneels before him in awe and reverence. Being the sublime Young Lord is his truth. Associating with lowly people will only degrade your status. Playing around with them is outrageous.

Dogs must be strictly disciplined.

The training camp at the Yata no Mori Kyudojo was on its last day.

A practice match was held. A total of twenty-five mixed male and female archers, excluding five first-year students who didn’t participate in the training camp, shot four arrows in zasha in teams of five. The order was decided with “yaburi.” Himura took an arrow from each participant, held it in a bundle behind his back, and then placed them in a random order on the floor, one at a time. The order was determined by checking the arrow and the owner calling out their own name.

The entrance ceremony began. The first-years were a bit slow, with their shoulders tensed and their steps not in sync with each other, but their spirit was well-conveyed.

It was fun shooting in a different lineup than usual. Seiya was behind Seo, and Hanazawa and Shiragiku were behind Kaito, neither of them giving an inch. What made kyudo great was that it allowed men and women of all ages to compete without handicaps.

The first-years were checking that they have memorized the shooting form and Eight Stages of Shooting, so hitting was of secondary importance. Still, they were so happy that they felt like they could soar when they hit one. Everyone shouted “Yes” as if it were their own. When all the shots were finished, there were three who hit with all four arrows. It became a tie-breaking match, and in order to shorten the time, it was an izume match instead of an enkin match.

Masa-san and Minato left the kyudojo to pick up the kimonos for the nosha.

The disciple followed the master who was walking in a hurry, but there was no casual chat as usual. The two of them were in the positions of working adult and student, and keenly aware of their different speeds and strides.

Unable to stand it, Minato called out to him.

“Masa-san.”

“What is it? If there’s something you need, it can wait until after camp is over.”

“Since this year’s beginners are using the bow earlier than usual, I know that you and Tommy-sensei must keep an eye on them in order to prevent accidents. But why are you only ignoring me?”

“Wait, Minato, let’s talk about this later.”

“It’s true that no matter how many times I’m told, I forget to tense the little finger on my left hand, and I can’t even do dantian breathing, but am I such a terrible disciple that I’m given up on?”

When Minato grabbed Masa-san’s arm, he heard a quiet voice.

“I’m sorry, but please don’t look at me with those eyes.”

Minato let go of his grasping hand.

In his blurry vision, he saw Masa-san covering his face with his left hand.

“It’s not what you think. When Seiya took a survey of the club members, he found that ‘Coach Takigawa shows favouritism towards the second-year boys. Especially Narumiya-senpai.’ So, to avoid misunderstandings, I tried not to talk to you too much in front of the first-years.”

“…Huh?”

“And Minato, you were the one who didn’t react when I waved to you.”

“I thought you didn’t want to make eye contact with me.”

“It’s more like there are times when it’s troublesome.”

“What do you mean, troublesome? Tell me clearly.”

“I sometimes find myself wanting to pat your forehead uncontrollably, but I can’t let anyone else see me like that, now can I?”

“Wh-wh-what are you talking about?”

Just when Minato was at a loss for words, two figures suddenly appeared and stood in front of him.

“Making our grandson cry, you’re a failure as a coach!”

Minato couldn’t believe his eyes. He had seen these faces before.

“…Grandpa!? Grandma!?”

“We thought that this club must be an exploitative club, since they have club activities during the holidays, but it seems that we were right. Isn’t it important to spend time with your family and friends outside of club activities?”

“Grandpa! There were people who were against training during the holidays, but we were the ones who asked for it. That’s why only volunteers are participating.”

His grandfather, who was about to grab Masa-san, loosened his clenched fist. After understanding the situation, the grandparents turned to Minato.

“When we learned about your kyudo activities, we really wanted to see you face to face. Since we were against the marriage of your parents, we were too embarrassed to go see you, so we hid and watched you,” his grandfather said.

“We’re sorry for coming to see you so late. We haven’t seen you since the funeral. Your mother had been sickly ever since she was little, so we were worried about letting her live so far away. Because we were so stubborn, we never got to see our precious daughter and grandchild. We weren’t able to properly express our feelings. We can never get rid of our regrets, so this is how…” his grandmother said.

“…I’m the only one who survived… I wondered if Mom was in more pain than I was, or if she was scared, but I couldn’t breathe…”

When Minato pressed his hand against his left side, his grandmother gripped that hand and his other hand.

“What are you saying! There’s a song your mother used to sing to herself when she was a child. It goes like, When I cross that mountain, I will feel very peaceful and content. Your mother always loves your smile.”

Masa-san placed his hand on Minato’s back.

“Ui no okuyama kyou koete, asaki yume miji yohi mo sezu—that’s the ‘Iroha poem.’ (5) It talks about how when you cross the mountains, Miroku-sama will come and greet you.”

“Yes, that is also an interpretation. You seem to be a diligent person who studies hard. I’m relieved that there’s someone like you by Minato’s side. Please continue to take good care of him for a long time.”

“No, I should be thanking you.”

While still holding Minato’s hands, his grandmother exchanged a few words, then let go of them in reassurance.

“We’ll come visit again!” Minato saw his waving grandparents off.

Kaito and Seiya, who were looking for Minato and Masa-san because they were late in coming back, hid behind a tree.

“Seiya, you knew that Narumiya’s grandparents were secretly checking on him, didn’t you?”

“Oh, I knew. They visited us. That’s why I left it alone.”

“Good grief, you should have told me. If I had known, I wouldn’t have gotten worried.”

“Sorry, Kaito.”

Kaito stiffened at Seiya’s honest response.

Afterwards, the nosha was held. Nanao, who won the match, was the archer, and Minato served as the first kaizoe, and Kaito as the second. They wore peach, bamboo-green, and crimson kimonos respectively.

Previous | Next

[elcaminodediogenes]

El Sutra del Corazón

Traducción: José Silvestre Montesinos.

Avalokiteshvara, el Bodhisattva de la Compasión, meditando profundamente sobre el Entendimiento Perfecto, descubrió que los cinco aspectos de la existencia humana estaban vacíos*, liberándose de este modo del sufrimiento. En respuesta al monje Sariputra, dijo lo siguiente:

El cuerpo es tan solo vacío, el vacío no es más que el cuerpo. El cuerpo está vacío, y el vacío es el cuerpo. Los otros cuatro aspectos de la existencia humana: Sentidos, pensamientos, voluntad y conciencia, también están vacíos, y el vacío los contiene. Todas las cosas están vacías: Nada nace, nada muere, nada es puro o impuro, nada aumenta o disminuye. Así pues, en el vacío, no existe el cuerpo, ni las sensaciones, ni los pensamientos, ni la voluntad, ni la conciencia. No hay ojos, ni oídos, ni nariz, ni lengua, ni cuerpo, ni mente. No hay sentido de la vista, ni del oído, ni del olfato, ni del gusto, ni del tacto, ni de la imaginación. Nada puede verse o escucharse, olerse o gustarse, tocarse o imaginarse. No existe la ignorancia, ni el fin de la ignorancia. No existen la vejez y la muerte, ni el fin de la vejez y la muerte. No existe el sufrimiento, ni la causa del sufrimiento, ni el fin del sufrimiento, ni un camino a seguir. No existe el logro de la sabiduría, ni ninguna sabiduría que lograr. Los Bodhisattvas confían en el Entendimiento Perfecto, y, libres de todo engaño, no sienten ningún miedo, disfrutando del Nirvana aquí y ahora. Todos los Budas, pasados, presentes y futuros, confían en el Entendimiento Perfecto, y viven en la iluminación total. El Entendimiento Perfecto es el mejor mantra. El más lúcido, el más elevado, el mantra que elimina todo sufrimiento. Ésta es una verdad fuera de toda duda. Dilo así: Gaté, gaté, paragaté, parasamgaté. ¡Bodhi! ¡Svaha! Que significa… Partir, partir, partir a lo alto, partir a lo más alto. ¡Iluminados! ¡Que así sea! *

Vacío es la traducción habitual para el término Budista Sunyata (o Shunyata). Hace referencia al hecho de que ninguna cosa, incluida la existencia humana, posee una sustancia verdadera, lo que implica que nada es permanente y que nada es independiente por completo del resto de las cosas. En otras palabras, todo lo que existe en el mundo está interconectado y en un fluir constante. Por tanto, una correcta apreciación de esta idea nos libera del sufrimiento causado por nuestro ego, nuestro apego y nuestra resistencia al cambio y a la pérdida.

Nota: “Entendimiento Perfecto” es la traducción de Prajnaparamita. El nombre completo de este Sutra es El Corazón de Prajnaparamita.

[mahayanapilgrim]

Ten Principal Disciples of Lord Buddha: Torchbearers of Dharma

The life of Siddhartha Gautama, the Buddha, is synonymous with the profound purpose of alleviating the suffering of all sentient beings. During his forty-five years of earthly existence, the Buddha encountered numerous individuals, and his transformative interactions inspired many to become his disciples. Among the multitude who embraced his teachings, ten disciples emerged as the principal torchbearers of Lord Buddha's dharma, carrying forth the essence of enlightenment far and wide.

1. **Sariputra (Upatissa):** Renowned as one of the two chief male disciples, Sariputra, also known as Upatissa, shared this eminent position with Moggallana. Born on the same day as Moggallana, Sariputra attained Nirvana and became an Arhat, celebrated for being "Foremost in Wisdom." His profound understanding earned him praise from the Buddha, and his wisdom became a guiding light for future generations.

2. **Moggallana (Maudgalyayana):** A close friend of Sariputra, Moggallana, also known as Maudgalyayana, stood as the other chief male disciple of Lord Buddha. Endowed with transcendental powers, Moggallana, depicted with a dark complexion, played a crucial role in aiding people through his psychic abilities. His passing, occurring two weeks after Sariputra's death, marked the end of an era.

3. **Mahakasyapa:** Revered for his ascetic practices, Mahakasyapa emerged as a key figure in the post-Buddha era. Following the Buddha's final nirvana, Mahakasyapa and 500 disciples compiled Buddha's Suttas, assuming leadership of the Sangha. As the "father of sangha," Mahakasyapa became the first to directly preach the teachings and sutras of the Buddha.

4. **Subhuti:** As one of the ten Great Disciples, Subhuti stood out for his deep understanding of the doctrine of emptiness. Mentioned in the Prajnaparamita of Mahayana Buddhism, Subhuti's prominence lay in grasping the profound concept of emptiness, contributing to the expansive tapestry of Buddhist thought.

5. **Purna Maitrayani-Putra:** Known for his enthusiastic preaching, Purna, also called Purna Maitrayani-Putra, dedicated himself to ensuring the future of Buddhism. While there is no evidence of his Nirvana, Purna's focus on spreading the seeds of Buddhism and serving the public underscored his commitment to the Buddha's teachings.

6. **Katyayana (Mahakatyayana):** Distinguished as foremost in spreading the Dharma, Katyayana played a pivotal role in disseminating the teachings of Lord Buddha. His profound understanding of Buddha's lectures positioned him as a key figure in the transmission of the Dharma.

7. **Anuradha:** A cousin of Shakyamuni Buddha, Anuradha, alongside Ananda, became a disciple of Lord Buddha. Renowned for his divine insight and mastery of clairvoyance, Anuradha's journey included a self-imposed vow not to sleep, leading to the loss of his sight. Later, he regained vision, believed to possess the power to perceive truth.

8. **Upali:** Originating from the lowest class of Indian society and working as a barber, Upali's journey to discipleship was marked by hesitancy. Foremost in observing precepts, Upali joined Lord Buddha when he was cutting his hair. Later, Upali's transformation led him to become an Arhat, chief disciple, and a key figure in the development of the Vinaya School.

9. **Rahula:** The only son of Shakyamuni Buddha before his enlightenment, Rahula became a monk at a young age. Achieving Enlightenment at 18, Rahula's early entry into monkhood and subsequent spiritual attainment marked him as one of the Ten Great Disciples.

10. **Ananda:** Renowned for his exceptional hearing of Buddha's teachings, Ananda, alongside Anuradha, was a cousin of Lord Buddha and became a disciple simultaneously. The term "Ananda" meaning "great delight" epitomized his role as the caretaker of Lord Buddha for 25 years, illustrating his unwavering dedication to preserving and disseminating the Buddha's words.

These Ten Principal Disciples of Lord Buddha, each excelling in distinct qualities, became pillars of Buddhism, ensuring the propagation of the dharma and the enlightenment path for generations to come.

[thevachak]

The Buddha and Sariputra

Sariputra, Buddha’s disciple, attained the taste for ’Omkar’. He attained the highest state of the mantra; he heard the supreme mantra within.

When this happened Buddha ordered him to go out and preach to the people.

He told Buddha, ”Now I have no desire to go out.”

Buddha replied, ”That is exactly why I want you to go. First, you were caught by the outside; that was one form of bondage. Now don’t let the ’within’ bind you.”

The perfect, enlightened soul has no difficulty either way. He goes in and out like a gust of wind. Now the in is no longer in, and the out is no longer out; they have become one. Just as you go easily in and out of your house, life is like your house; you should have no difficulty going in and out of it. Some people are attached to the world and some people are attached to the soul; both are in bondage. They have yet not reached the ultimate salvation. The knowing one has no ties- neither inside nor outside. He flows naturally in and out!

[panjunli]

Bodhisattvas and Demons

Here’s another article for this quarter.

Source:

TRANSLATION STARTS

Manjusri Bodhisattva Tames the Demon King

One day, Ananda had a dialogue with Sariputra (Editor: Please refer to the Ten Great Disciples of the Buddha for further reading), describing the divine powers exhibited by Manjusri Bodhisattva.

Ananda: “I remember an event which happened while the Buddha was residing in the Jetavana monastery in Savatthi, along with 800 senior monks and 12,000 bodhisattvas. During that period, it rained for 7 days and 7 nights, so nobody could go out to beg for alms. Among the practitioners who were there, those who had attained the stages of jhana and vimutti could go without food and drink for 7 days, but those who had not attained these stages were weakened and thus too frail to pay their respects to the Buddha.

On the fifth day, I took pity on those emaciated monks and thought the Buddha should be informed of their plight. So I went straight to His Holiness and described the situation. He then instructed me to inform Manjusri Bodhisattva for he would supply them with food and drink.

When I reached Manjusri Bodhisattva’s abode, he was expounding the Dharma to Sakra (ruler of Trayastrimsa Heaven) and Brahma (ruler of Brahmaloka Heaven). After hearing my request, he instructed me to take a seat at the side and wait for meal-time before ringing the dining bell to summon the monks for a meal which he would provide. While I was seated at his abode, I noticed that he was giving a sermon on the subject of Trikaya (For further reading: Three Bodies) to the 2 devas kings.

Manjusri Bodhisattva made no attempts to leave the room, so I was curious to see how he would fulfill the task of providing food and drink. Unbeknownst to me, while he was giving the sermon, he had already conjured a clone of himself and sent it to the city to beg for alms.

Meanwhile, the demon king Mara found out that Manjusri Bodhisattva intended to beg for alms in the city and thus cast a spell to teleport those who were outside indoors and seal all doors so that nobody could supply him with alms.

Manjusri Bodhisattva detected the spell and said, ‘In all the past lives I have lived, even an iota of the positive karma and wisdom that I have gleaned is enough to outweigh all of the positive karma earned by Mara In all of his past lives. If what I have claimed is true, may his spell be broken and may Mara take on the appearance of a lay Buddhist and give praise to my actions!’

As soon as the bodhisattva finished his speech, a team of devas descended from the heavens and opened all doors in the city, thus allowing believers to supply him with alms. And sure enough, Mara took on the appearance of a lay Buddhist and exhorted, ‘All should supply Manjusri with alms! Anyone who does so shall receive rewards beyond measure! Even if one supplied food and drink to all sentient beings in all multiverses for billions of years, the amount of positive karma earned would pale in comparison to what you would earn if you were to supply a handful of alms to him now!’

And Manjusri Bodhisattva used his divine powers to keep every portion of food and beverage separated in the alms bowl in his hands. He had collected enough rations to feed all 800 senior monks and 12,000 bodhisattvas in the monastery, yet not a single drop spilled out of the bowl.

After the collection of alms, Manjusri left Savatthi, went up to Mara, placed the bowl on the ground and said to the demon, ‘You are a lay Buddhist now. Try carrying this bowl while walking ahead of me.’ Mara tried doing so but could not lift up the bowl. Feeling ashamed, he said, ‘I am unable to lift this bowl.’

Manjusri said, ‘You also possess great supernatural powers. Why are you unable to lift this bowl?’ Mara summoned all of his powers but he was still unable to lift the bowl. Marveling at the situation which had never happened before, he said, ‘I can lift Mount Isadhara, hold it in one palm, and throw it in the air. But I cannot even make this bowl shift the slightest.’

Manjusri said, ‘A bowl under the influence of a bodhisattva who exhibits noble wishes, great conduct and divine powers is not something that you can move.’ Then the bodhisattva lifted the bowl with one finger, placed it in Mara’s hands, and said, ‘You are a lay Buddhist now. Try carrying this bowl while walking ahead of me.’ So Mara summoned all of his powers to keep the bowl in his hands while walking ahead of Manjusri.

At that moment, a deva king from one of the nirmitavasavartin heavens, together with 12,000 of his subjects, descended before Manjusri. He prostrated before the bodhisattva as a sign of respect, then stood up and asked Mara, ‘You are not Manjusri’s attendant. Why are you carrying his alms bowl?’ Mara replied, ‘O deva king, I cannot hold a candle to a bodhisattva who possesses divine powers.’ The deva king inquired, ‘But Mara, you also possess supernatural powers!’

Under the influence of Manjusri’s powers, Mara replied, ‘The strength of ignorance is demonic, while the strength of perception is bodhisattva-like. The strength of pride is demonic, while the strength of great wisdom is bodhisattva-like. The strength of misconception is demonic, while the strength of emptiness, formlessness and effortlessness is bodhisattva-like. The strength of confusion is demonic, while the strength of truth is bodhisattva-like. The strength of self-centeredness is demonic, while the strength of great compassion is bodhisattva-like. The strength of the 3 poisons (greed, hatred and delusion) is demonic, while the strength of the 3 antidotes (emptiness, formlessness and effortlessness) is bodhisattva-like. The strength of dwelling on life and death is demonic, while the strength of focusing on non-rebirth, non-destruction, non-exertion and equanimity is bodhisattva-like.’ Upon hearing Manjusri’s sermon provided via Mara, 500 devas resolved to become Buddhas, and 1,200 bodhisattvas attained the state of non-rebirth, non-destruction, non-exertion and great equanimity.   

On that day, Manjusri and Mara brought back just one alms bowl, yet all practitioners at Jetavana were fed, and that alms bowl appeared to be full at all times.”

[Taken from the second chapter of the Mahavaipulya Karanda Sutra]

Reflection:

Manjusri Bodhisattva is a bodhisattva known for his wisdom in Mahayana Buddhism teachings. He often enlightens practitioners with his wisdom, destroys heresies propounded by demons like a fearless lion roaring, and aids the Buddha in spreading the Dharma. In this display of supernatural powers, he tames the demon king Mara, letting the latter know that demonic powers are no match for divine powers by forcing him to speak the absolute truth so as to inform listeners of the differences between the two. The demonic influences of ignorance, pride, greed and anger are ultimately no match for the bodhisattva influences of great wisdom, great compassion and the Three Gates of Liberation (Gate of Emptiness, Gate of Formlessness, and Gate of Effortlessness). Practitioners of the Way of the Bodhisattva should use wisdom as a light to dispel ignorance and its related impure thoughts, so as to attain a high proficiency in exercising divine powers and great compassion.

TRANSLATION ENDS

[yoga-onion]

Buddha to his disciples, mini-series

To Sariputra - part 1

Sāriputra (Ref) is regarded as the first chief disciple,and foremost of Buddha's ten great disciples. He is regarded as the 'foremost of the wise’ and sometimes preached on Buddha's behalf. To Sariputra, the Buddha said:

"Do not be afraid of those who argue differently, O Sariputra. Even though you know that they will do you much harm... Overcome all your dangers by pursuing the good. " (Sutta Nipata 965)

ブッダから弟子たちへ、ミニシリーズ 舎利弗よ〜その1

舎利弗 (ｼｬｰﾘﾌﾟﾄﾗ:参照) は、ブッダの十大弟子の中の白眉とされている。彼は「智慧第一」とされ、ブッダに代わって説法をすることもあった。ブッダは舎利弗に向かってこう言った:

“舎利弗よ、異なった奉を論ずる輩(ともがら)を恐れてはならない。たとえ彼らがそなたに多くの危害を加えることがわかっていても…。そなたは善を追求することによって、もろもろの危難を克服せよ。“

(スッタ・ニパータ965)

[mountain-sage]

If you come to a Buddha, you will feel that he also likes and dislikes and you will be wrong, because you will interpret him according to your mind. Sometimes he will be going north and you will say he must have chosen, otherwise why? Why going north? Sometimes he will pay attention to one person more than you – you will think he must have chosen. ”Why? Otherwise why is he not paying the same attention to me?” And I tell you: he has not chosen, it is just the whole that decides. He is no more a deciding factor, he is just like a cloud.

If he is paying more attention to a person, that simply means that attention moves that way as a cloud. That person may be in more need, that person may be more empty and attracts attention more. Just like if you dig a hole in the earth, the hole will attract water towards it, because water flows downwards. If that person is more meditative, Buddha will pay more attention – but remember, HE is not paying, it has been attracted. It is a simple natural phenomenon. It is not his choice or like and dislike.

Buddha gave a silent message to Mahakashyap. He gave a flower, and then somebody asked, ”But why to Mahakashyap? Why not to others?” Because there were others and some more respected disciples. Sariputra was there, he was one of the greatest chief disciples, very well known all over the country. In his own right he was a Master. When he had come to surrender to Buddha he had five hundred disciples with him. They all surrendered because their Master surrendered. And he was a well known scholar. Why not to Sariputra?

Why not to Ananda, who had lived for forty years, just like a shadow, serving Buddha in every way just like a servant, and who was a brother to Buddha, belonged to the same royal family? Why not to Ananda? Why not to Modgalyayan, who was another great scholar and thousands of people respected him?

And why to Mahakashyap who was not known at all, who was an unknown entity? Nobody ever thought about him and nobody knows anything other than this incident, that Buddha came one morning with a flower and stood silently, sat silently looking at the flower and would not speak.

People became fidgety and restless because they had come to listen to the sermon. And then Mahakashyap laughed and Buddha called him and gave him the flower and said to the assembly, ”All that can be said I have given to you, and that which cannot be said I give it to Mahakashyap.”

This is the only incident known about Mahakashyap. Before it he was nobody, after it nothing is reported about him. Why to Mahakashyap?

It is not a choice, because if it was a choice then Sariputra would have got it. It is not a like, because if it was a question of liking then Ananda would have got it. Buddha said there was no alternative.

Mahakashyap was the only one who could receive it, he was the only one who was silent and understood.

Buddha is reported to have said, ”Even if he had not laughed I would have gone to him and given it to him, because he was the only one vacant, empty here in the whole assembly. There are great scholars but they are filled with their scholarship. Ananda is there, but he is filled with too much affection and attachment towards me. This Mahakashyap is simply empty – an empty house, he has disappeared.” He attracted the cloud.

But look at the disciples’ attitude; they must have thought that there must be something. ”Why is Buddha so much attached to Mahakashyap? Why didn’t he give that which cannot be given in words to us? Why should he make Mahakashyap the greatest?”

But remember, a man of Tao, a man of enlightenment, simply flows like a cloud. He has no liking, no disliking, because those all belong to the dreaming mind, to the dreaming ego.

OSHO

[lookingfornoonat2pm]

Ecstasy and Epilepsis

From the E Conze translation of the Heart Sutra.

"Therefore, O Sariputra,

in emptiness there is no form nor feeling, nor perception, nor impulse, nor consciousness ;

No eye, ear, nose, tongue, body, mind ; No forms, sounds, smells, tastes, touchables or objects of mind ; No sight-organ element, and so forth, until we come to :

No mind-consciousness element ; There is no ignorance, no extinction of ignorance, and so forth, until we come to : There is no decay and death, no extinction of decay and death. There is no suffering, no origination, no stopping, no path.

There is no cognition, no attainment and no non-attainment."

From "Raving" by McKenzie Wark

"I was texting my friend Eva Hayward about it all morning. 1 don't know if some of these lines are hers or mine. A good conversation is also a rave that way, the blending, edgeless dance. It goes and then stops.

Problem with being human these days is that our subjectivity never adds up. The subject is always split, always divided, feels it lacks. You can spend years in therapy working through that. Or become a raver. Get out of your head, merge into k-time. Take some hard lefts. Drives go off in at least three directions: ravespace, xeno-euphoria, enlustment.

Maybe there's still more kinds of dissociation one can prac-tice. Practice, like an art. Maybe dissociation could be its own aesthetic category.' Not specifically a trans thing but something at which we're virtuosos."(p.48)

"From the autofictional writing of perceptions, then, to an autotheoretical writing of concepts. But with the general proviso that the auto that writes doesn't add up. It will be a mix, some part auto and some part allo, other, and more interestingly, part xeno-invitingly strange: xeno-flesh. Just fluctuating bundles of feelings and thoughts. And with the rave-situational proviso that what the auto needs most of all is moments when it can dissipate itself, not be there, pare down to a moving part or floating notion."(p.50)

I'm in Koyasan, Wakayama, Japan, reading the sutras sacred to Shingon alongside "Raving" by McKenzie Wark, a book about raves, bodies, and ketamine. Reminds me of reading Dada along with Rumi, some 14 years ago. Radically different routes to administer analogous wisdoms.

The thing with me and with epilepsy and with control is this: Almost every route "out of my head" requires crossing the feelings of dissociation I most closely associate with my seizure aura. It is almost impossible to find a way to "let go" that doesn't feel like I am about to just die. This isn't that special or specific to epileptics, I'm sure (in fact, I'm not sure how many epileptics actually experience the kind of dissociative experience I do as part of their auras). Either way, by 2024, it is practically mundane to mention that letting go, and "embracing life" or whatever requires crossing an abyss of some kind.

I was joking recently that, sooner or later, I will make the switch that so many cis men in the BDSM world do: domination becomes finally boring and completely redundant, so submission is the last and most important taboo to violate... there are other formulations of it, but the index of pleasure and control is the abstraction that resonates most with me (thanks, Wark). But I'm not sure if it isn't just a joke. I can understand the boredom, but I don't know if I will ever, ever, ever, ever overcome the terror that is entailed in letting go. Even framing it that way feels too cis, too masculine. I can't say seriously that I expect to ever trust a person enough to think that that loss of control will not result in death--irrational or not, I can't ignore this bodily wisdom.

On the way to Koyasan, I met a couple of German backpackers who were looking for the best vegan food Japan has to offer. When I said I planned to stay almost a week, "Wolfy" said, "Going to find yourself?" And I said, "Something like that." It might be more accurate to say I'm trying to lose myself.

I don't much care for ketamine, and nitrous oxide is fine, but mostly pretty much more addicting than it is transcending. Cannabis has helped me dissociate time and again, but it feels more proper to say that it helps me associate strictly: associate strictly with pleasure, associate strictly with the moment I'm in, or associate narrowly with the movie or video game or rock show I'm enjoying. Paranoia settles in too easily, though, so it's far from a reliable route.

I continue to flirt with Buddhism, and with esoteric and ecstatic traditions (NOT to be confused with one another), mainly because of its promise of nothingness. I come back to Vajrayana again and again because of the promise that compassion--an experience I only barely ever get out of, mainly temporarily, through sadism--will bring me unity with everything. The ecstatics promise a machinic dance upon which you can trust a safe return to presence. The esoterics promise instantaneous transformation of consciousness, without having to cross the abyss.

The vegan food is pretty fucking good here.

[vedurnan]

LISTEN SARIPUTRA!!!

[hadeschan]

item # K21D58

RARE Pra Sivali Maha Larp, Luang Phor Chaeng, Wat Bang Phang, Nua Thong -leuang. A cast brass figurine of a Wealth Fetching Pra Sivali Arahant on his pilgrimage carrying a talipot fan, a cloth bag, an alms bowl, a string of rosary, and a walking stick. Made by Luang Phor Chaeng of Wat Bang Phang (Wat Si Rattanaram), Nonthaburi Province in BE 2495 (CE 1952).

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*ONE OF THAILAND’S BEST PRA SIVALI AMULETS!

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BEST FOR: Pra Sivali amulet represents a bless of “Wherever you go, success, wealth & prosperity, good luck, happiness will be waiting for you there!” Pra Sivali helps bring Endless Wealth, and success in life and career. Wealth Fetching, Maha Larp (it brings lucky wealth), Metta Maha Niyom (it makes people around you love you, be nice to you, and willing to support you for anything), Kaa Kaai Dee (it helps tempt your customers to buy whatever you are selling, and it helps attract new customers and then keep them coming back, Maha Sanay (it helps turn you to Prince Charming in the eyes of women/men). Klawklad Plodpai (it brings safety, and pushes you away from all danger), Kongkraphan (it makes you invulnerable to all weapon attack), Maha-ut (it stops gun from shooting at you). And Ponggan Poot-pee pee-saat Kunsai Mondam (it helps ward off evil spirit, demon, bad ghost, bad omen, bad spell, curse and black magic).

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Pra Sīvalī

Pra Sīvalī is a Buddhist Arahant widely venerated among Theravada Buddhists. He is the guardian saint of travel and is believed to ward off misfortune at home, such as fire or theft. His veneration predates the introduction of Theravada Buddhism into present-day Myanmar (Burma). Shin Thiwali is typically depicted standing upright and carrying a walking staff, an alms bowl and prayer beads.Born to Queen Suppavasa, Shin Thiwali is believed to have remained in his mother’s womb for seven years because of past karma.After a week in labor, Sīvalī’s mother gave birth to a precocious boy who could immediately speak. Thereafter, Buddha’s chief disciple Sariputra admitted Sīvalī into the Sangha. The Burmese believe that he is still living, that he can be invoked to come by a special incantation and that his mere invisible presence will bring them prosperity and good fortune.

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“Pra Sivali on Pilgrimage is a wish of “Wherever you go, success, wealth & prosperity, good luck, happiness will be waiting for you there!”

A walking stick means having many high profile people to support and assist you.

A long-handles umbrella with mosquito net means having happy and peaceful life.

An alms bowl means having endless food with wealth and prosperity.

A cloth bag means having plenty of 4 basic necessities of life.

A talipot fan is a Fan of Rank means having a salary raise and career promotion.

A string of rosary means having silver and gold beads (wealth fetching).

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Luang Phor Chaeng of Wat Bang Phang (Wat Si Rattanaram)

Luang Phor Chaeng, the Abbot of Wat Bang Phang, living between BE 2428 to BE 2500. When Luang Phor Chaeng was young, he was an outlaw, a bandit, and a head of gangster, and later he had faith in the Power of Buddha, and surrendered himself to Buddhism, and became Buddhist monk for the rest of his life. Luang Phor Chaeng was a disciple of the Holy Luang Phor Paan of Wat Bang Hia (Wat Khlong Dan), the Holy Luang Phu Kai of Choeng Len (Wat Bophit Phimuk), Luang Phu Chaai of Wat Phanan Choeng, the Holy Luang Phu Suk of Wat Pak Khlong Makham Thao, Luang Phor Paan of Wat Bang Nom Kho, Luang Phor Chong of Wat Na Tang Nok, Luang Phor Tiang of Wat Khao Rup Chang (a disciple of Luang Phor Ngern of Wat Bang Khlan), Tan Chao Ma of Wat Sam Pluem, Luang Phor Yipp of Wat Thung, and Luang Phor Ngern of Wat Tha Maprang Leuang.

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*with Certificate of Authenticity issued by DD-PRA

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DIMENSION: 4.10 cm high / 1.10 cm wide / 1.10 cm thick

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item # K21D58

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The 'Heart of Perfect Wisdom', Short Form

A Buddhist Text: The 'Heart of Perfect Wisdom', Short Form, translated by Edward Conze. One of the great Prajnaparamita Texts on Emptiness. #DeepBuddhism #Sunyata.

Homage to the Perfection of Wisdom, the Lovely, the Holy! Avalokiteshvara, © The Metropolitan Museum of Art Avalokita, the Holy Lord and Bodhisattva, was moving in the deep course of the wisdom which has gone beyond. He looked down from on high, he beheld but five heaps, and he saw that in their own-being they were empty. Here, O Sariputra, form is emptiness, and the very emptiness is form,…