#vaisali

[mahayanapilgrim]

The Mahāsütra

"On Entering the City of Vaisali" | Invited to visit the city of Vaisali, which has been ravaged by a terrible epidemic, the Buddha instructs Ananda to stand at the city's gate and recite a proclamation, a long mantra, and some verses that powerfully evoke spiritual well-being. Ananda does so, and the epidemic comes to an end. One of the mahäsutras related to the literature of the Vinaya, this text, like other accounts of the incident, has traditionally been recited during times of personal or collective illness, bereavement, and other difficulties.

[believersiasacademy]

JAINISM

The origin of Jainism:

Jainism came to prominence in the 6th century B.C.E. when Vardhamana Mahavira propagated the religion.

Jain religion is believed to have been founded by Rishabhanath who is also called Rishabhadev.

Jains believe that there were 24 great teachers or Tirthankaras, the last of whom is Vardhamana Mahavira.

About Mahavira:

He was born at Kundagrama near Vaisali in 599 BCE.

His parents were Kshatriyas. His Father was Siddhartha who was the Head of Jnatrika Clan and his Mother Trishala who was the sister of Lichchhavi chief Chetaka.

Chetaka’s daughter married Haryanka King Bimbisara which makes Mahavira a relative of the Magadhan Ruler.

Mahavira was married to Yasoda and had a daughter Anojja or Priyadarsana.

He renounced his home and became a wandering ascetic at the age of 30.

He went on a truth searching journey for 12 years and spend those years practicing severe austerities, fasting and meditation.

He is said to have attained perfect/infinite knowledge (kevalajnana) at the age of 42 on the banks of the Rijupalika river.

It is believed that through kevalajnana, he conquered misery and happiness.

Because of this conquest, he came to be known as ‘Mahavira’ or The Great Hero or ‘Jina’ i.e, the conqueror and his followers were known as ‘Jainas’.

He passed away and became a Siddha (fully liberated) at the age of 72 in 527 BCE at Pavapuri near Patna.

The ideals of Jainism:

Jainism rejects the idea of a creator of the world (God) as well as the authority of the Vedas.

The Jains believe in karma and in the transmigration of the soul.

The philosophy of Jains believe that salvation or nirvana comes on getting rid of the cycle of birth and rebirth and can be attained by leading a pure life guided by the three-fold path of right faith, right knowledge and right conduct.

The right conduct involves not to steal (Asteya), non-possession (Aparigraha), nonviolence (Ahimsa), not to lie and control of the senses (Bramacharya).

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[yoga-onion]

The Quest for Buddhism (27)

The family of Siddhartha (Buddha)

Sunakkhatta - Rahula’s(Ref) other half-brother who has fallen into infinite hell Part2 [Part1]

How the rebel fell into infinite hell:

After Buddha's death, his teachings were compiled through several gatherings, mainly by his ten great disciples, including Mahakasyapa and Ananda, to form the the Sutra Pitaka, known as agama. In it, some of the events are described.

Snakkatha left Buddha and went to an itinerant monk because Buddha did not show him divine powers(Ref2) in his immaturity. At other times, he secularised himself and returned to Vaisali, a commercial city in ancient India that was autonomous and republican, where trade and commerce flourished and there was a spiritual atmosphere of respect for freedom, and made snide remarks such as, "Buddha Dharma is not the dharma of superhumans."

In particular, the Mahaparinirvana Sutra describes him in detail as a Icchantika (meaning one who does not believe in the Buddha Dharma and slanders it; literally translated, "one who desires").

Sunakkatta had attained the four stages of Dhyana, but because of his closeness to his evil friend Kutoku (One of the Six Heretical Teachers), he lost the four stages of Dhyana and began to have evil thoughts and to deny the Buddha's teachings. Snakkatta was close to this false teacher.

Buddha told this story to the masses and said, "If you disbelieve the true words of the Buddha, he is in the Lilājan River (Skt. Niranjana), go and see him". And Buddha went there with his disciples. When Snakkatha found the Buddha, he again developed an evil mind and fell into the infinite hell alive.

Buddha was asked by a disciple, “Why did you allow Sunakkatta to be ordained?” The Buddha replied, "I never just stood by his misdeeds, but I truly pity Snakkatta. If he had not been ordained like Rahula and the other princes of the Sakya tribe, he would have succeeded to the throne, wielded his power and destroyed the Buddha Dharma. However, because he was ordained, he eventually renounced the good roots of Buddhism in this life, but in the future he will be able to produce the good causes of precepts and practice and attain Buddhahood.

That may have been one of the reasons behind the ordination of many of the Sakya tribe.

仏教の探求 (27)

お釈迦さまの家族

善星 (ぜんしょう、巴: スナッカッタ)〜無限地獄に堕ちた、ラーフラ(参照)のもう一人の異母兄・その2（その1）

ブッダの死後、その教説が、大迦葉 (だいかしょう、梵: マハーカーシヤパ)や阿難 (あなん、梵: アーナンダ)を始めとする十大弟子たちを中心として、何回かの結集を経てまとめられ、阿含経 (あごんきょう、梵: アーガマ、"伝承された教説、その集成"の意)と称する経蔵 (きょうぞう、梵: スートラ・ピタカ)が形成された。

善星 (ぜんしょう、巴: スナッカッタ)が無限地獄に堕した経緯については、その阿含経 (あごんきょう、梵: アーガマ)の一部にいくつか記述されている。

スナッカッタは、ブッダが未熟な彼に神通力（参照2）を示さなかったことなどを理由に、梵行 (ぼんぎょう: 淫欲を断つ仏道の修行) を修せず、ブッダの下を去り、他宗派の遊行僧のところに行った。またあるときは、還俗 (げんぞく)して、自治制・共和制がしかれ、通商貿易が盛んで、自由を尊ぶ精神的雰囲気があったと言われている古代インドの商業都市、毘舎離 (びしゃり、梵: ヴァイシャーリー)に戻り、「仏法は超人の法ではない」などと悪口（あっく）しりしたため、ブッダは彼を退転者の例として挙出したとある。

特に大般涅槃経 (だいはつねはんぎょう、梵: マハーパリニルヴァーナ・スートラ)では、彼を一闡提 (いちせんだい、梵：イッチャンティカ、仏法を信じず誹謗する者の意。字義通りに翻訳すれば「欲求する人」)とし、彼について詳しく書かれている。

スナッカッタは、四禅定(しぜんじょう)を獲得したが、悪友である苦得外道 (くとくげどう、六師外道・六人の異端教祖の一人)に親近したために、四禅定(しぜんじょう)を失い邪見を起し、仏の教えを否定するようになった。スナッカッタはこの苦得(くとく)に近親した。

ブッダは、大衆に向かってこの話を教下し「汝らがもし如来の真実語を不信するなら、彼は尼連禅河（にれんぜんが、ナイランジャナー河）にいるから、共に行って見るがよい」と言い、ブッダは弟子たちと共に赴いた。スナッカッタはブッダを見つけるとまた悪心を生じて、生身のまま阿鼻地獄 (あびじごく)に堕したという。

なお、ブッダは「なぜスナッカッタの出家を聴許したのか？」との弟子の問いに、「我は決して彼の非道を傍観したのではなく、スナッカッタには真に憐憫している。彼を羅睺羅 (らごら、梵: ラーフラ)や釈迦族の他の王子と同様、出家せしめなければ、彼は王位を継ぎ、その権力を縦に振るい仏法を破壊したであろう。しかし彼は出家した為に結局、今生においては善根を断ってしまったが、将来において持戒修禅の善因を生じ成仏することができる」と説いている。

多くの釈迦族が出家した背景には、そのような事情もあったのかもしれない。

[buddhismnow]

Vimalakirti Sutra

One of the great Buddhist texts. The Vimalakirti Sutra http://wp.me/pFy3u-2bx

Images of scroll from The Metropolitan Museum of Art. Northern Song dynasty (960–1127) Gold and silver on purple silk 11 in. × 26 ft. 7/8 in. (27.9 × 794.7 Throughout Buddhism’s early history in China, the ascetic aspects of the religion—the practice of celibacy and asceticism — came into conflict with the Chinese family system and social values. The Vimalakirti Sutra, celebrating the supremely…

[bookofjin]

Commentary on the Water Classic: India (cont.)

[We finish the section on Tianzhu = India, and the Heng = Ganges River. The commentary's crisscross of the landscape rather than going strictly downriver reflects the actual path taken by Faxian during his journey. Again there is a heavy focus on sites associated with the life of the Buddha and Buddhism.]

The He River河水 sets out from their north-eastern corner, bending to follow its south-eastern flow to enter into the Bo Sea渤海.

[6]...

Kang Tai's Account of Funan says: Formerly, in the time of Fan Zhan [King of Funan, fl. 243 AD], there was a person from the state of Tanyang嘾楊國, Jiaxiangli, who once came from his home state to Tianzhu天竺. He tossed and turned as a drifting merchant until he arrived in Funan扶南, and discussed with Zhan the lands and customs of Tianzhu天竺. The principles of the Way flowed throughout, gold and treasure piled up in heaps, the mountains and streams were productive and fertile, indulging one's wishes. Left and right were great states, the Generationally Venerated One esteemed them. Zhan asked about it, stating: “Now, what is the distance and time in one could arrive, how many years would a round-trip take?” Li told him: “The distance from Tianzhu天竺 could be more than thirty thousand li. To go and come back could exceed three years. When travelling, four years and just then go back is considered to be the middle of Heaven and Earth.”

The Heng River恒水 again goes east to pass Lanmo pagoda藍莫塔[Rama]. By the pagoda's side there is a pool, within the pool there is a dragon who defends and protects it. King Ashoka wished to destroy the pagoda, and build eighty-four thousand pagodas. He realized that what had been provided by the dragon king was known not to exist in his era, and thereupon ceased. Within here was empty and wasted without people. A crowd of elephants used their to take water and sprinkle the earth. Similarly to Cangwu蒼梧 and Kuaji 會稽, the elephants ploughed and the birds weeded.

The Heng River恒水 again goes east to arrive at Wuhekou五河口 [Lit. “Five River Mouths”], perhaps where five rivers meet – there are no details. Ananda went from the state of Mojie 摩竭國[Magadha] towards Pisheli毗舍利[Vaisali], wishing for parinirvana. The various devas informed King Ajatasatru. The king pursued until he arrived upon the He河. The Licchavis [the rulers of Vaisali] heard that Ananda was coming, and likewise also came to welcome him, all arrived upon the He河. Ananda thought about it. If he went forward, King Ajatasatru would become resentful. If he retreated, the Licchavis then would be angry. Exactly when he was in the middle of the He, there entered him a fire shining samadhi, he burned completely in two, [achieving] parinirvana. The body was in two parts, with a part on each of the banks. The two kings each grasped a half as a relic, and returned home to erect two pagodas.

Crossing the He and going down south for one yojana, you come to the state of Mojieti's摩竭提國 Balianfu Town巴連弗邑[Pataliputtra]. The town is precisely the city where King Ashoka ruled from. The palace halls within the city on all their standing walls and watchtowers had engraved patterns and carved inlays. They piled up rocks to make a mountains, and beneath the mountain they made a rock chamber, three zhang long, two zhang wide, and more than a zhang tall. There was a Brahmana master of the Great Vehicle, named Radha-sami and also named Manjushri, he resided inside of this city. He had a vivid perception and much wisdom, in affairs there was nothing he did not comprehend, and so clear and pure he lived by himself. The king of the state honoured and respected him as his teacher in affairs. Relying on this one man, they expansively circulated the dharma of the Buddha, outsiders were unable to encroach. Altogether among the various states, only this city is great. The population is wealthy and flourishing, and contend to act with humanity and righteousness.

When King Ashoka destroyed the seven pagodas, he built eighty-four thousand pagodas. At the very beginning he built the great pagoda, it is two li or so south of the city. In front of this pagoda are the Buddha's footprints, where they have erected a place of pure activity. The north door is towards the pagoda. South of the pagoda there is a stone pillar. Its greatness is four or five in circumference, and it is more than three zhang tall. On it there is an inscription, the heading states: “King Ashoka used the Jambudvipa to dispense as alms to the four regions. The sangha returned it and used the ransom money for the pagoda. Three hundred paces north of the pagoda, King Ashoka there built Nili City泥犂城. Within the city there is a stone pillar which is also more than three zhang tall. On it there is a lion pillar, and there is an inscription recording the principle and subsidiary causes for building Nili City泥犂城, and the year and the number of days and months.

The Heng River恒水 again goes south-east passing a little solitary rock mountain. On the mountain's head there is a stone chamber, and the stone chamber faces south. The Buddha formerly sat within it, the Heavenly Emperor, Sakra, used the forty-two affairs to question the Buddha. The Buddha one by one with his finger drew them up on the rock. Traces of the drawing formerly were there.

The Heng River恒水 again goes west passing Wangshe New City王舍新城 [New Rajagriha], the one constructed by King Ajatasatru. Setting out from the city and going south four li one enters a valley and arrive inside of five mountains. The circuit made by the five mountains in shape is lake a city's outer walls. This is precisely King Bimbisara's old city. East to west it is five or six li, and south to north seven or eight li. The place were King Ajatasatru first wished to murder the Buddha. Its city is empty and deserted, and again no person passes by.

On entering the valley and holding on to the mountain, going up south-east for fifteen li one comes to Qidujue Mountain耆闍崛山[Gidhra-kuta]. Three li before the peak there is a stone cavern facing south. The Buddha sat in meditation at this place. Forty paces south-east there again is another stone cavern, Ananda sat in meditation at this place. The Mara Pisuna transformed to act as a vulture to frighten Ananda. The Buddha used his divine strength to separate the rock, spread his hand, and rub Ananda's shoulders. His terror then immediately ceased. The bird's footprints and the hand's opening fully exist, for that reason it is called the Vulture Cavern雕鷲窟. Its mountain peak is graceful, straight, and stern, it is the tallest of the five mountains.

Mr. Shi's Records of the Western Regions states: Qidujue Mountain耆闍崛山[Gidhra-kuta] is north-east of Anavatapta [and?] Wangshe City王舍城, looking westward at its mountain. There are a pair of peaks standing up, the distance between them to or three li. In the middle road there are vultures, they commonly reside at its peaks. People of the land call it Qidujue Mountain耆闍崛山, in foreign speech “gidhra” is “vulture”.

Also Zhu Fawei states: The state of Luoyuezhi羅閱祗國 has the Lingjiu Mountain靈鷲山 [“Sacred Vulture Mountain”], in foreign speech they say Qidujue Mountain耆闍崛山. The mountain has blue-green rock. The rock's head resemble a vulture. King Ashoka sent people to cut the rock. They made use of the settled [?] pair of wings and a pair of feet, and cut to arrange its body which is now seen to exist. Looking from far-away, it resembles the shape of a vulture. For that reason they call it Lingjiu Mountain靈鷲山.

The several explanations are not similar, and the distant and near are also different. Now, Faxian personally stayed at its mountain, and recited the Surangama with fragrant flowers to provide and furnish, the reverence of hearing and seeing.

Again west passing thirty li south of Jiana City迦那城[Gaya], you come to the place where the Buddha during six years of exacting practices sat at the tree, and there is a forest. Travelling west for three li you come to the place where when the Buddha entered the water to wash and bath, a heavenly king pressed a tree branch so he managed to pull himself up and get out of the pool.

Again travelling north for two li, you get to the place were the Mijia彌家 girls offered the Buddha milk gruel. Travelling north two li from this place, is the place where the Buddha beneath a big tree and upon a rock, sat turned east and ate the gruel. The tree and rock fully exist. It is six chi long and wide, and about two chi tall. Within their state, cold and heat are equally attuned. Trees sometimes are several thousand years [old], even ten thousand years.

Travelling north twenty li from there, you come to a single rock cave. The bodhisattva entered within it, and turning west sat down cross-legged, thinking in his heart: “If I have perfected the Way, there will be a divine proof.” Upon the rock wall there immediately was seen an image of the Buddha, three chi in length, presently it is still clear and bright. At the time Heaven and Earth greatly moved, and the various Heavenly beings in the hollow talked: “This is not a place where bygone and coming Buddhas perfected the Way. Depart here and go south-west for less than half a yojana, below the patra tree, this is the place where bygone and coming Buddhas perfect the Way.” The various Heavenly beings guided and pulled the bodhisattva to rise up and go. When he was thirty paces from the tree, a Heavenly being conferred kusa grass. The bodhisattva accepted, and again went fifteen paces. Five hundred blue-green sparrows came flying, they circled around the bodhisattva thrice and left westward. The bodhisattva went forward and came beneath the patra tree. He spread out the kusa grass, turned east, and sat down. At the time King Mara dispatched three jade girls who came from the north to test the bodhisattva. King Mara himself came from the south. The bodhisattva pressed firmly on the ground with his feet and fingers. The Mara troops stepped back and scattered, the three girls changed to become old crones who did not apply themselves.

Where Buddha beneath the nyagrodha tree upon the square rock sat turned east, the place where Brahmadeva came to the Buddha, and the place where the Four Heavenly Kings holding up their alms bowls, at all of them were raised up pagodas.

The Affairs of the Outer States says: Pipoli 毗婆梨 [Vaibhali?], the Buddha at this place was beneath a single tree for six years. A woman of grown age used a golden alms bowl filled with milk gruel to send up to the Buddha. The Buddha got the milk gruel, and halted his feet at the Nilianchan He尼連禪河[Nairanjana] to bathe. He bathed fully. At the edge of the He河, he ate the gruel fully, and threw the alms bowl into the water. After going against the current for a hundred paces, the alms bowl sank into the He河. The dragon king of Jialijao迦梨郊 received and took it at the palace to provide furnishings. The previous three Buddhas' alms bowls are also seen. The Buddha near by the He河 sat at the mahabodhi tree. The distance from the mahabodhi tree to the patra tree is two li. He was beneath this tree for seven days, thinking only of perfecting the Way. The Mara troops tested the Buddha.

Mr. Shi's Records of the Western Regions says: The Nilian River尼連水 to the south pour into the Heng River恒水. West of the river is the Buddha's tree. The Buddha at this place [underwent] exacting practices, daily eating gruel for six years. The distance west to the city is five li. East of the tree upon the He河 is precisely the place where the Buddha entered the river to bathe. Eastward upon the bank is the nyagrodha tree beneath where he sat and devoted himself. The residing girl[s] sent up gruel at this place. West of here across across the river, south of the six year tree, is the patra tree he sat beneath, brought down the Mara, and obtained Buddhahood.

Fotutiao says: The inside of the Buddha tree was dried out, at the time of his coming, it changed to bear branches and leaves.

Zhu Fawei says: The distance from the six year tree to the Buddha tree is five li. The texts on it differ.

Faxian from there travelled south-east, and returned to Balianfu Town巴連弗邑[Pataliputtra] following Heng River恒水 went down west. He got to one place of pure activited named Kuangye曠野 [“Empty Wilderness], a place where the Buddha had dwelt. Then he again followed Heng River恒水 and went down west, and came to the state of Jiashi's 迦尸國 [Kasi] Boluonai City波羅柰城 [Varanasi].

Zhu Fawei says: The state of Boluonai波羅柰國 is one thousand, two hundred li south of the state of Jiaweiluowei City迦維羅衛城[Kapilavastu]. In between them is the Heng River恒水 which flows south-east. The place where the Buddha turned the wheel of the dharma is twenty li north of the state. The tree is named Chunfu春浮, the place were was Weimo維摩 [Vimalakirti?].

Faxian says: Ten li north-east of the city is precisely Deer Wilderness Park鹿野苑. Originally a pratyeka-buddha resided here. He often had wild deer staying overnight, and for that reason used it as the name for it. Faxian turned back from there, and dwelt at Balianfu Town巴連弗邑. He again followed the Heng River恒水 and travelled east. On its southern bank is the great state of Zhanbo瞻婆大國 [Champa].

Mr. Shi's Records of the Western Regions says: Next east of Hengqu恒曲 is the state and city of Zhanbo瞻婆國城. To the south is Buqulan Pool卜佉蘭. Heng River恒水 is to the north. The place where the Buddha sent down his explanations and cautions. Heng River again passes the state of Boli波麗國, which is precisely the state of Fowaizu佛外祖國.

Faxian says: Heng River恒水 again goes east to come to the state of Duomolijian多摩梨靬[Tamralipti], which precisely is at the ocean's mouth.

Mr. Shi's Records of the Western Regions says: Daqin大秦 is also named Lijian梨靬.

Kang Tai's Account of Funan says: South-west from Jianadiao Island迦那調洲 you enter a great bay, perhaps seven or eight hundred li [wide], and then come to the mouth of the Zhihuli Great Jiang枝扈黎大江. Crossing the Jiang江 and to pass travelling west, is Jidaqin極大秦.

He also states: Issuing out from the mouth of Gouli利口, and enter within the great bay, entering straight north-west, could be one year or so, you get to Tianzhu's 天竺 Jiang Mouth江口, which is named the Heng River恒水. The Jiang Mouth江口 has a state titled Danzhi擔袟 which belongs to Tianzhu天竺. Dispatched Yellow Gates Zixing [?] to be King of Danzhi擔袟.

Mr. Shi's Records of the Western Regions says: Heng River恒水 flows east to enter the Eastern Sea. Perhaps where two rivers pour into, and where the pair of seas take in, themselves become the Eastern and Western.

[vajranam]

The Life Of Shakyamuni Buddha

A brief look at the background of who the Shakyamuni Buddha was, the major events of his life, and the incredible legacy that he left behind for the world with the creation of Buddhism.

The birth of the Buddha

In 563 or 566 B.C.E., a prince was born to a noble family of the Shakya clan, in a very beautiful park called Lumbini Grove, which lay in the foothills of the Himalayas (in present-day southern Nepal). This beautiful park was not far from the capital city of the Shakya kingdom, Kapilavastu. The prince’s father, King Shuddhodana, named his son Siddhartha. He was a member of the Kshatriya, or royal warrior caste, and his clan lineage, the Gautamas, was ancient and pure. His mother was Mahamaya or Mayadevi, daughter of a powerful Shakya noble, Suprabuddha. Before the conception of Siddhartha, Queen Mahamaya dreamed that a white elephant, extraordinary and utterly beautiful, entered her body. Soon after the birth, soothsayers predicted that the young prince would become either a Chakravartin, a universal monarch, or an “awakened one,” a buddha. So from the very beginning of his birth, he showed signs of perfection.

Life as a prince

Seven days after the birth, Queen Mahamaya died; her sister, Siddhartha’s aunt, Mahaprajapati Gautami, who was also married to King Suddhodana, thereafter raised and brought up Siddhartha like her own child, with great care and love, in the wealthy circumstances of a noble family.

His father naturally wanted his son to be his successor and provided him the very best possible education and pleasurable occupations. He tried to prevent Siddhartha from coming into contact with any religious or spiritual path in order to steer him toward becoming the next king of the Shakyas.

As a young prince, Siddhartha was fully educated and mastered the arts and sciences of his day, including even the art of war and other trainings, displaying a sharp intellect and the strength and power of a great physique. When the young prince reached the age of sixteen, he married Yashodhara and engaged in the pleasures of the world. He continued to relish the comforts of the palaces, gardens, and varieties of wealth of the royal lifestyle.

The renunciation of his kingdom

In his late twenties, Prince Siddhartha encountered the “four signs” during excursions from the palace. They made an extremely strong impression on him. These signs were: an old man, a sick person, a corpse, and a monk or a yogin. Through them he realized that the vanity of youth, as well as one’s health, and even life, may end at any time; furthermore, he realized that the only way out of this suffering world of samsara was through finding and following the right spiritual path.

At twenty-nine, after the birth of his son, Rahula, Siddhartha left the palace and kingdom behind and engaged in an ascetic path. He became a homeless, wandering yogi, seeking the truth for the sake of all sentient beings. He began to practice, mainly under the guidance of two ascetic teachers, Arada Kalama and Rudraka Ramaputra.

The enlightenment of the Buddha

When Siddhartha realized that he was not reaching his goal, liberation, he gave up the ascetic way of life and turned to meditation, deciding to seek enlightenment on his own. After six years of hardship and practicing near Nairanjana River, he began to travel and gradually came to the region of Gaya. Siddhartha went to Bodhgaya, where he sat under what was later to be known as the Bodhi-tree, vowing to exert himself in his meditation until he reached his goal of enlightenment.

Jamgon Kongtrul, Karmapa, and Gyaltsab Rinpoche in front of the famous statue of Shakyamuni Buddha in the Mahabodhi Temple, Bodhgaya.

After forty-nine days, at the age of thirty-five, Prince Siddhartha attained complete enlightenment, or buddhahood, overcoming all the obscurations and temptations of Mara. At this point, Siddhartha was a buddha, a fully awakened or enlightened one, and he knew that for him, there would be no further rebirth in samsaric realms.

Teaching and benefiting beings

Seeing that what he had achieved was not possible to communicate directly, he remained silent for seven weeks. Buddha gave his first discourse in Deer Park in Benares, which is known as “the first turning of the wheel of dharma.” In this discourse, he taught the four noble truths, the interdependent nature, and the law of karma, at the request of Indra and Brahma. His earlier five ascetic companions became his first disciples and began to form the bhikshu (monastic) sangha. At Vulture Peak Mountain near Rajagriha, Buddha turned the second wheel of dharma, in which he taught the nature of all phenomena as being shunyata or emptiness and anatma or selflessness. There followed a period of many years of teaching at a variety of places, such as Vaishali. The teachings of this period are known as the third turning of the wheel of dharma, in which Buddha taught a variety of subjects, including the notion that all sentient beings possess tathagata-garbha – the basic heart of buddha.

Through these teachings, Buddha showed the way that leads all beings to the experience of awakening and liberation from samsara. This demonstrates clearly his limitless compassion and loving-kindness towards all beings who are looking for liberation and freedom from the realms of samsaric existences.

King Bimbisara of Magadha became a follower of Buddha and offered a monastery near Rajagriha, the capital of Magadha, which became very important historically for the development of the sangha. Buddha spent a great deal of time mainly in the region of Rajagriha and Vaishali, moving from place to place and living on alms. The number of his followers grew very fast. Buddha’s most important students were Kashyapa, Shariputra, Maudgalyayana, and Ananda. Buddha later founded orders of nuns, or bhikshuni, and had many followers and establishments in these regions.

Since he was born as the prince of the Shakyas, after his enlightenment he was known as “the Shakyamuni” or “the Sage of The Shakyas,” and from his clan name, he was later called Gautama Buddha.

During his life, his cousin, Devadatta, who had always been jealous of what Siddhartha had achieved, sought to become the head of the Buddha’s sangha or community. Devadatta planned to destroy the Buddha. Though he did not succeed, he brought about a schism among the monastic communities in Vaisali that caused great harm to the sangha’s spiritual development.

The death of the Buddha

At the age of eighty, Shakyamuni Buddha empowered his close disciple, Kashyapa, as his regent to continue the sangha’s activities. Lying on his right side and facing west, Buddha entered into parinirvana. (Other accounts and some sutras state that Buddha partook of spoiled food, which caused him to pass away.) His relics are distributed and enshrined in seven stupas and elsewhere. The main pilgrimage site for buddhists is Bodhgaya, India, the site where Shakyamuni attained enlightenment.

[lifestylesa]

Coins issued by Harsha

This is natural because we do not have too many coins issued by Harsha

In the empire of Harsha law and order was not well maintained. The Chinese pilgrim Hsuan Tsang, about whom special care may have been taken by the government, was robbed of his belongings, although he reports that according to the laws of the land severe punishments were inflicted for crime.

Robbery was considered to be a second treason for which the right hand of the robber was amputated. But it seems that under the influence of Buddhism the severity of punishment was mitigated, and criminals were imprisoned for life.

Hsuan’ Tsang’s Account

The reign of Harsha is important on account of the visit of the Chinese’ pilgrim Hsuan Tsang, who left China in A.D. 629 and travelled all fifer way to India. After a. long stay m India, he returned to China in A.D. 645. He had come to study m the Buddhist University of Malanda situated m the district of the same name in Bihar and to collect Buddhist texts from India.

The pilgrim spent many years m Harsha’s court and widely travelled m India. He vividly, describes Harsha’s court and life m those days. This account is much richer than that of Fahsien It sheds light on the economic and social life as well as the religious sects of the period.

The Chinese account shows that Patalipulra was in a state of decline; so was Vaisali, on the other hand Prayag and Kanauj in the doab had become important. The brahmaness and kshatriyas ate reported to have led a simple life, but the nobles and priests led a luxurious life.

Hsuan Tsang calls the sutras, agriculturists, which is significant in the earlier texts they are represented as serving the three higher vamps. The Chinese pilgrim takes notice of untouchables such as scavengers, executioners, etc. They lived outside the villages, and took garlic and onion. The untouchables announced their entry into the town by shouting loudly so that people might keep away from them

Buddhism and Malanda

The Buddhists were divided into 18 seats in the time of the Chinese pilgrim. The old centers of Buddhism had fallen on bad days. The most famous center was Malanda, which maintained a great Buddhist university meant for Buddhist monks.

It is said to have had as many as 10,000 students, all monks they were taught Buddhist philosophy of the Mahayana school although all the mounds of Malanda have not been dug, excavations have exposed a very impressive complex of buildings these buildings were raised and renovated over a period of 700 years from the fifth century A D. The buildings exposed by excavations do not have the capacity to accommodate 10,000 monks.

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[echoesoftime-heritagechronicles]

Ruins of Vaishali - From Vriji Republic to Basarh

Ruins of Vaishali – From Vriji Republic to Basarh

**This post is a continuation of an earlier post titled ‘Ruins of Vaishali’. Over time, due to growth of power in Magadh, the prominence of Vaisali started to diminish but it was still an eyesore for the kings of Magadh. Ajatshatru, the son and successor of Bimbisara of Haryanaka dynasty and a contemporary of Mahavira and Buddha, waged a war on Lichchhavis in between 484 – 468 BCE. While the…

[enlightenverse]

The Life Of Shakyamuni Buddha

A brief look at the background of who the Shakyamuni Buddha was, the major events of his life, and the incredible legacy that he left behind for the world with the creation of Buddhism.

The birth of the Buddha

In 563 or 566 B.C.E., a prince was born to a noble family of the Shakya clan, in a very beautiful park called Lumbini Grove, which lay in the foothills of the Himalayas (in present-day southern Nepal). This beautiful park was not far from the capital city of the Shakya kingdom, Kapilavastu. The prince’s father, King Shuddhodana, named his son Siddhartha. He was a member of the Kshatriya, or royal warrior caste, and his clan lineage, the Gautamas, was ancient and pure. His mother was Mahamaya or Mayadevi, daughter of a powerful Shakya noble, Suprabuddha. Before the conception of Siddhartha, Queen Mahamaya dreamed that a white elephant, extraordinary and utterly beautiful, entered her body. Soon after the birth, soothsayers predicted that the young prince would become either a Chakravartin, a universal monarch, or an “awakened one,” a buddha. So from the very beginning of his birth, he showed signs of perfection.

Life as a prince

Seven days after the birth, Queen Mahamaya died; her sister, Siddhartha’s aunt, Mahaprajapati Gautami, who was also married to King Suddhodana, thereafter raised and brought up Siddhartha like her own child, with great care and love, in the wealthy circumstances of a noble family.

His father naturally wanted his son to be his successor and provided him the very best possible education and pleasurable occupations. He tried to prevent Siddhartha from coming into contact with any religious or spiritual path in order to steer him toward becoming the next king of the Shakyas.

As a young prince, Siddhartha was fully educated and mastered the arts and sciences of his day, including even the art of war and other trainings, displaying a sharp intellect and the strength and power of a great physique. When the young prince reached the age of sixteen, he married Yashodhara and engaged in the pleasures of the world. He continued to relish the comforts of the palaces, gardens, and varieties of wealth of the royal lifestyle.

The renunciation of his kingdom

In his late twenties, Prince Siddhartha encountered the “four signs” during excursions from the palace. They made an extremely strong impression on him. These signs were: an old man, a sick person, a corpse, and a monk or a yogin. Through them he realized that the vanity of youth, as well as one’s health, and even life, may end at any time; furthermore, he realized that the only way out of this suffering world of samsara was through finding and following the right spiritual path.

At twenty-nine, after the birth of his son, Rahula, Siddhartha left the palace and kingdom behind and engaged in an ascetic path. He became a homeless, wandering yogi, seeking the truth for the sake of all sentient beings. He began to practice, mainly under the guidance of two ascetic teachers, Arada Kalama and Rudraka Ramaputra.

The enlightenment of the Buddha

When Siddhartha realized that he was not reaching his goal, liberation, he gave up the ascetic way of life and turned to meditation, deciding to seek enlightenment on his own. After six years of hardship and practicing near Nairanjana River, he began to travel and gradually came to the region of Gaya. Siddhartha went to Bodhgaya, where he sat under what was later to be known as the Bodhi-tree, vowing to exert himself in his meditation until he reached his goal of enlightenment.

Jamgon Kongtrul, Karmapa, and Gyaltsab Rinpoche in front of the famous statue of Shakyamuni Buddha in the Mahabodhi Temple, Bodhgaya.

After forty-nine days, at the age of thirty-five, Prince Siddhartha attained complete enlightenment, or buddhahood, overcoming all the obscurations and temptations of Mara. At this point, Siddhartha was a buddha, a fully awakened or enlightened one, and he knew that for him, there would be no further rebirth in samsaric realms.

Teaching and benefiting beings

Seeing that what he had achieved was not possible to communicate directly, he remained silent for seven weeks. Buddha gave his first discourse in Deer Park in Benares, which is known as “the first turning of the wheel of dharma.” In this discourse, he taught the four noble truths, the interdependent nature, and the law of karma, at the request of Indra and Brahma. His earlier five ascetic companions became his first disciples and began to form the bhikshu (monastic) sangha. At Vulture Peak Mountain near Rajagriha, Buddha turned the second wheel of dharma, in which he taught the nature of all phenomena as being shunyata or emptiness and anatma or selflessness. There followed a period of many years of teaching at a variety of places, such as Vaishali. The teachings of this period are known as the third turning of the wheel of dharma, in which Buddha taught a variety of subjects, including the notion that all sentient beings possess tathagata-garbha – the basic heart of buddha.

Through these teachings, Buddha showed the way that leads all beings to the experience of awakening and liberation from samsara. This demonstrates clearly his limitless compassion and loving-kindness towards all beings who are looking for liberation and freedom from the realms of samsaric existences.

King Bimbisara of Magadha became a follower of Buddha and offered a monastery near Rajagriha, the capital of Magadha, which became very important historically for the development of the sangha. Buddha spent a great deal of time mainly in the region of Rajagriha and Vaishali, moving from place to place and living on alms. The number of his followers grew very fast. Buddha’s most important students were Kashyapa, Shariputra, Maudgalyayana, and Ananda. Buddha later founded orders of nuns, or bhikshuni, and had many followers and establishments in these regions.

Since he was born as the prince of the Shakyas, after his enlightenment he was known as “the Shakyamuni” or “the Sage of The Shakyas,” and from his clan name, he was later called Gautama Buddha.

During his life, his cousin, Devadatta, who had always been jealous of what Siddhartha had achieved, sought to become the head of the Buddha’s sangha or community. Devadatta planned to destroy the Buddha. Though he did not succeed, he brought about a schism among the monastic communities in Vaisali that caused great harm to the sangha’s spiritual development.

The death of the Buddha

At the age of eighty, Shakyamuni Buddha empowered his close disciple, Kashyapa, as his regent to continue the sangha’s activities. Lying on his right side and facing west, Buddha entered into parinirvana. (Other accounts and some sutras state that Buddha partook of spoiled food, which caused him to pass away.) His relics are distributed and enshrined in seven stupas and elsewhere. The main pilgrimage site for buddhists is Bodhgaya, India, the site where Shakyamuni attained enlightenment.

[southasianhandicraftdotcom]

Buddhism and It's Teachings

Lord Buddha appeared in this world with the sole purpose of benefiting all the sentient beings of triple realm. His appearance in this world is a very rare phenomena and is the outcome of the collective merits if his disciples and beings who are to be trained under him. Buddha Shakyamuni revealed many different means to attain enlightenment out of great compassion to win liberation from cycle of birth and death. Buddha Shakyamuni set forth three wheels of law to suit varying degrees of intelligence and receptivity. 

At a place called Mrigadavana (Deer Park) near Varanasi, Shakyamuni Buddha turned the first wheel of Law which constituted the doctrines of four Nobel truths and Eight-fold paths and It is designated as sravakayana. 

At a place called Gridha-Kuta hill (Vulture peak) near rajgir, Buddha turned the second wheel of law which constituted the doctrines of Emptiness and selflessness of the person and the phenomena. These doctrines are vividly preserved in prajnaparamita literature Vaipulya sutras. These approach was later known as Mahayana or the path of Bodhisattva. 

At Vaisali, on the other hand, Buddha turned the third wheel which constituted the doctrines of Buddha nature as described in Tathagatagarbhasutra, Mahaparinirvanasutra and Dharanisvaraja Sutra. 

At various places such as Dhanyakataka, Sriparvat, Kamakhya, Sirihatta, Purnagiri, Odiyana, etc. Buddha revealed the path of Mantra to his highly gifted disciples as shorter path to attain enlightenment. This approach was termed as Vajrayana which integrates all three vehicles. 

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[vajranam]

Medicine Buddha Sutra

Medicine Buddha Sutra

Sutra on the Merits of the Fundamental Vows of the Mater of Healing, the Lapis Lazuli Radiance Tathagata

Or

Sutra of the Sacred Formula of the Binding Vows of the Deva Generals to Enrich All Sentient Beings

or

Sutra of Tearing Away All Karmic Veils

Om. Homage to the Omniscient One. Homage to the Lord Master of Healing, the Lapis Lazuli Radiance King Tathagata.

Thus have I heard ….

Once, when the Lord was traveling through the various states to teach and transform the inhabitants, he arrived at Vaisali. There he dwelt at the base of a tree from which music resounded. Together with him was a great assembly of monks, totaling 8,000. Thirty-six thousand Bodhisattva-mahasattvas were there, and the king of the state, his great ministers, brahmins, learned laymen, devas, nagas, yaksas, and beings human and non-human were in attendance. This immeasurable large assembly respectfully gathered around the Buddha, and he then expounded the teaching to them.

The Dharma Prince Manjushri, receiving through inspiration the Buddha’s sublime spiritual force, arose from his seat, bared his shoulder on one side, and knelt with his right knee on the ground. Bowing down towards the Lord and clasping his hands together, Manjushri address him and said, “Oh Lord, I sincerely wish that you expound upon the forms and varieties of all the Buddhas’ names and on the rare merits of their fundamental great vows [made when they first set out on the Bodhisattva Path). All who hear this will be caused to be purified of their karmic fetters, so that they may confer benefits and joy to all sentient beings in the age of the replica teachings [when only form rather than content remains of the spiritual teachings].”

The Lord then praised Manjushri, and he said, “Excellent, excellent, Manjushri. You have implored me with your great compassion to expound on all the Buddhas’ names and the merits of their fundamental vows, in order to tear off the karmic fetters which bind sentient beings and to benefit, enrich, and bring peace and joy to all sentient beings in the period of replica teachings. You should listen now with utmost care and consider well what I shall tell you.”

Manjushri said, “I sincerely wish that you will speak. We all will listen with great joy to your explanations.”

The Buddha told Manjushri, “If you go eastward beyond as many Buddha fields as there are ten times the number of grains of sand in the Ganges River, you will find a realm known as ‘Pure Lapis Lazuli.’ The Buddha there is known as:

Master of Healing, the Lapis Lazuli Radiance Tathagata,

Arhat,

Perfectly Enlightened One,

Perfect in Mind and Deed,

Well-Gone,

He Who Knows the World,

Unsurpassed Being,

Tamer of Passions,

Teacher of Devas and Men,

Buddha,

and Lord.

Manjushri, when that Buddha, Lord Master of Healing, the Lapis Lazuli Radiance Tathagata first set out on the Bodhisattva Path, he made twelve vows to enable all sentient beings to obtain that which they seek.

First Great Vow

‘I vow that when I attain the unexcelled complete enlightenment in a future age, a radiant light will blaze forth from my body. It will brilliantly illumine limitless, countless, boundless realms. This body will be excellently adorned with the thirty-two marks of the great man and the eighty secondary marks. I will cause all sentient being to wholly resemble me.’

Second Great Vow

‘I vow that when I attain enlightenment in a future ago, my body will be like lapis lazuli within and without, bright with penetrating and flawless purity.

The radiance will be of great merit and imposing, indeed. My body will be an excellent and tranquil dwelling, adorned with [an aureole like] a glowing net surpassing the sin and moon in its radiance.

I will show the dawn to those beings who are completely concealed in darkness, so that they may act in accordance with the desired path.’

Third Great Vow

‘I vow that when I attain enlightenment in a future age, with infinite and boundless insight and means, I shall cause all sentient beings to obtain all that they need. They shall never lack [the necessities of life).’

Fourth Great Vow

I vow that when I attain enlightenment in a future age, of there are sentient beings who tread upon heretical paths; I will cause them all to peacefully abide within the path of enlightenment. If there are those who are adherents of the sravaka or pratyekabuddha vehicles, they will all become securely established in the Great Vehicle (Mahayana).’

Fifth Great Vow

‘I vow that when I attain enlightenment in a future age, if there are limitless and boundless sentient beings who cultivate and practice the pure conduct of my teaching, I will cause them all to be able to follow perfectly the rules of conduct and be complete in the three cumulative precepts. Those who slander and offend will, after hearing my name, be able once again to attain purity, and they will not sink into a woeful existence.’

Sixth Great Vow

‘I vow that when I attain enlightenment in a future age, of there are sentient beings whose bodies are inferior, whose sense organs are impaired, who are ugly, stupid, deaf, blind, mute, bent and lame, hunchbacked, leprous, convulsive, insane, or who have all sorts of diseases and suffering - such beings when they hear my name shall obtain proper appearances and practical intelligence. All their senses will become perfect and they shall have neither sickness nor suffering.’

Seventh Great Vow

‘I vow that when I attain enlightenment in a future age, of there are any sentient beings who are ill and oppressed, who have nowhere to go and nothing to return to, who have neither doctor nor medicine, neither relatives nor immediate family, who are destitute and whose sufferings are acute - as soon as my name passed through their ears, they will be cured of all their diseases and they will be peaceful and joyous in body and mind. They will have plentiful families and property, and they will personally experience the supreme enlightenment.’

Eighth Great Vow

‘I vow that when I attain enlightenment in a future age, if there are any women who suffer from any of the hundred woes that befall women, who are wearied at the end of their lives and wish to abandon the female form - when these women hear my name, they all will obtain transformation in rebirth from female into male physical forms. They all will personally experience the supreme enlightenment.’

Ninth Great Vow

‘I vow that when I attain enlightenment in a future age, I will cause all sentient beings to escape from Mara’s net. They will be freed from the fetters of all deviant paths. If there are those who have sunk into various negative views as dense as a jungle, I will embrace them and establish them in correct views. I will gradually cause them to cultivate and study all the Bodhisattva practices and they will soon personally experience the supreme enlightenment.’

Tenth Great Vow

‘I vow that when I attain enlightenment in a future age, if - according to that which is recorded in the king’s laws - there are any sentient beings who are bound and whipped, tied up and thrown into prison, or who will be subjected to capital punishment; and to whom boundlessly catastrophic difficulties occur that are humiliating; grievous, and distressing, their bodies and minds suffering these bitter nesses - if such persons hear my name, due to the beneficial spiritual force of my auspicious virtues, they will be freed from all sorrows and sufferings.’

Eleventh Great Vow

‘I vow that when I attain enlightenment in a future age, of there are any sentient beings who are tormented by hunger and thirst and who create bad karma in their [desperate] search for sustenance - if they hear my name and firmly retain it in their minds and hold to it, then I will provide them first with incomparably marvelous food and drink to fully satisfy their bodies.

Afterwards, through providing them with the taste of the Teaching, they will ultimately become peaceful and joyous and well established in it.’

Twelfth Great Vow

‘I vow that when I attain enlightenment in a future age, if there are any sentient beings who are poor and, having no clothing, are annoyed and irritated through the day and night by flies and mosquitoes, heat and cold - if they hear my name and firmly retain it in their minds and hold to it, in accordance with their wishes, they will obtain all sorts of superior and marvelous clothing. They will also obtain every precious adornment, garlands, powder incense, music, and [the enjoyment of] various performing arts. I shall cause them to have in abundance whatever their hearts desire.’

“Manjushri, these are the twelve subtle, sublime, and superior vows expressed by that Lord Master of Healing, the Lapis Lazuli Radiance Tathagata when he set out onto the Bodhisattva Path. As to the merits and glorious adornments of his Buddha-land, if I tried to speak of them for an eon, or even longer than an eon, I would not be able to describe them in full. The Lord Master of Healing Buddha-land has been singularly pure up to the present, and there is no temptation there, no woeful paths of existence, and no cries of suffering. The ground is made of lapis lazuli, and roads are marked with gold. The walls and gates, palaces and pavilions, balconies and windows, draperies and curtains are all made of the seven precious substances. It is similar to the Joyous Realm of the West; its merits and adornments are no different.”

Medicine Master-mb11.jpg

“In this land, there are two Bodhisattva-mahasattvas. One is named All-Pervading Solar Radiance and the other is named All-Pervading Lunar Radiance. They are the leaders of the limitless, numberless host of Bodhisattvas there. They are fully able to uphold the treasury of the genuine teachings of the Lord Master of Healing, the Lapis Lazuli Radiance Tathagata.”

“For these reasons, Manjushri, all the good sons and daughters [of the Buddhist family] having faithful hearts should aspire to be reborn in that Buddha’s realm.”

The Lord then told the youth Manjushri, “Manjushri, there are beings who do not distinguish between good and bad, who only cherish greed and stinginess. They know nothing of spreading charity and of the fruits and rewards of giving. Stupid and dense, they have no insight and lack the roots of faith. Amassing wealth and jewels, they industriously guard and protect [their hoard]. When they see a beggar coming, the become displeased, and if they fail to protect themselves and are forced to give in charity, they generate such deep and painful resentment that it seems as if they are cutting off a piece of their own bodies.”

“Furthermore, there are sentient beings who are boundlessly stingy and avaricious. They amass riches, and since they do not even spend it on themselves, how could they possibly be able to give to their parents, spouses, children, or to their maidservants, laborers, or to beggars? At the end of their present lives, these sentient beings will be reborn as starving ghosts or animals. Because in a former incarnation as a human being, such a being briefly heard the name, “Master of Healing, the Lapis Lazuli Radiance Tathagata,” in this woe some path of existence he will suddenly remember that Tathagata’s name. When he recalls the Tathagata’s name, he will disappear from that place and once again be born among humans. Obtaining knowledge of his past lives and dreading [return to] the woe some paths, he will no longer take joy in worldly pleasures. He will come to like practicing benevolent charity, he will praise those who delight in giving, and he will not be greedily attached to his possessions. One after the other, using his head, eyes, hands, feet, blood, flesh and torso, he will be able to distribute charity to all who come seeking it. How much more will he be able to distribute his other property?”

“Next, Manjushri, there may be sentient beings who have broken the precepts of moral purity (sila) even though they have accepted the various points of the teachings of the Tathagata. There may be those who, even if they have not broken the precepts, have broken the regulations of the Order. There may be those who, even though they have followed the precepts and rules in a manner which is not improper, have defamed right views. Also, there may be those who, even though they have not defamed right views, have abandoned the practice of studying. Thus, they fail to comprehend the profound principles of the sutras taught by the Buddha. There may be those who, though learned, have become conceited, and because their minds are clouded by conceit, the think they are right and all others are wrong. They come to detest and hate the genuine Teachings, becoming companions and associates of Mara. In this way, these stupid persons themselves practice heretical views. They repeatedly send vast millions of sentient beings plunging into the pitfalls of danger. These persons will sink to the Naraka hell realms, or to the paths of animal or ghostly rebirth, endlessly remaining in samsara.”

“If they should hear the name of this Master of Healing, the Lapis Lazuli Radiance Tathagata, it will cause them to abandon the negative practices and cultivate and practice the wholesome Teachings. They will not sink to the pits of woeful existence. But if there are some who are unable to reject negative practices, who are unable to cultivate and practice the wholesome Teachings, then they will [continue to] sink to the woe some paths. Due to the awesome force of the fundamental vows made by this Tathagata, such beings will be caused to arise from their present state to hear the Buddha’s name for a fleeting moment. Then following the end of that life, they will be reborn as humans. They will obtain correct views, and - making effort - they will control the desires of the mind.

Furthermore, they will be enabled to reject the path of the householder by taking refuge in the teachings of the homeless Tathagata. They will accept and hold to the points of the teachings and will have nothing to do with that which is offensive and breaks the precepts. Holding to correct views, they will become learned and understand the deep meanings of the sutras. Divorced from pride, they will cultivate and practice the various aspects of the Bodhisattva Path, and they will soon attain to that Path’s fulfillment.”

“Next, Manjushri, there may be sentient beings who are grudging and greedy, envious and jealous, who praise themselves while slandering others. These beings will sink to the three woes some paths. For limitless thousands of years they will suffer all sorts of miseries. When they have suffered these miseries, at the end of their lives they will be reborn into the world of men, as oxen or horses, camels or donkeys. Constantly whipped, annoyed and irritated by hunger and thirst, they will always be burdened with heavy loads on their backs as they follow the roads and thoroughfares.”

“If they obtain human rebirth, it will be as a menial in someone’s home, as a male or female servant who constantly receives orders to do manual labor for others. Such a one will never be free.”

“In the former life as a human, if such a one ever heard the name of the Lord Master of Healing, the Lapis Lazuli Radiance Tathagata, due to this good cause, he will be led to recollect it, and he will take refuge in the Buddha with utmost sincerity. By means of the Buddha’s spiritual power, he will be liberated from all his sufferings. He will gain perceptive and sharp senses; he will become insightful and learned. He will ever seek for the sublime teachings, constantly meeting wholesome (spiritual) friends. He will sever his ties to Mara for eternity, piercing through the veils of ignorance. The river of afflictions will dry up, and he will be liberated from the sorrows and sufferings of birth, old age, sickness, and death.”

“Next, Manjushri, if there are any sentient beings who take delight in schisms, who quarrel and cause irritations between themselves and others; and if by means of deeds, words and thoughts they create, increase, and prolong all sorts of negative karma; if they constantly further matters which are not beneficial; if they plot revengeful injury; if they summon the spirits of the mountains, forests, and tomb mounds; if they kill living creatures in order to obtain their blood and flesh as sacrificial offerings to the yaksa and raksasa demons and others; if they write down the names of the cursed, make images of them, by means of evil sorcery curse and harm them, and practice evil magic to raise ghouls, thus putting an end to the life of the enemy and destroying his body - if any of these sentient beings hear the name of this Master of Healing, the Lapis Lazuli Radiance Tathagata, they will become unable to do injury by all those evil ways. In all turnings of their minds, there will arise thoughts of loving kindness. They will think of benefits for others, of peace and joy, and they will have no thoughts of torment or hate. Each will be delighted with whatever he receives, and he will be satisfied. These beings will not encroach upon or maltreat others, but will seek to benefit each other.”

“Next Manjushri, there may be some among the four classes of monks, nuns, laymen, and laywomen, among the good sons and daughters of pure faith, who are able to accept and maintain the eightfold vows, observing all the aspects of them for a year of three months. By means of these wholesome roots, they expect to be granted rebirth in the Realm of Utmost Joy of Amitayus Buddha in the western regions. However, though they have heard the genuine Teachings, they are not yet established in them. If they hear the name of the Master of Healing, the Lapis Lazuli Radiance Tathagata, then when they reach the end of their lives, eight great Bodhisattvas will ascend through space using their spiritual powers, and they will come to point out the route [to the Western Paradise). In that [Western] realm, they will be spontaneously reborn in multi-colored jeweled flowers.”

“If there are those who - even though they have been born in this celestial realm and ‘have established wholesome roots in their previous lives - still have not exhausted (their karma), because they have been born in this celestial realm they will never again be born into any of the woe some paths. When their stay in the celestial realm reaches its end, such a one will be reborn into the human world as a wheel turning king who will unite all within the four continents. Due to the sovereignty of his beneficial virtues, he will securely establish limitless hundreds of thousands of sentient beings in the way of the ten wholesome precepts.”

“Or, such a one will be born into a great family of czarinas, brahmins, or learned laymen, with abundant wealth, jewels, and granaries and storehouses filled to overflowing. His appearance will be extremely majestic, and he will have a complete array of retainers. He will be intelligent and wise, brave and strong, imposing and fierce like a great master of martial arts.”

“Or, even if such a one if born as a woman, if she hears the name of the Lord Master of Healing, the Lapis Lazuli Radiance Tathagata, and with utmost sincerity she accepts it and holds to it, then in subsequent lives this person will never again be born as a woman.”

“Then, Manjushri, when this Master of Healing, the Lapis Lazuli Radiance Tathagata attained enlightenment, due to the force of his fundamental vows he was able to observe all sentient beings. Some suffered from various diseases and were emaciated, feverish, jaundiced, and so on; others were in the thrall of noxious poisons of repugnant demons; further, others were (naturally) short-lived or were on the brink of untimely death. He soughs to cause all these diseases and suffering to be ended, and to fulfill all desires.”

“At that point, the Lord entered into the Samadhi named ‘Dispeller of the Afflictions of All Beings.’ Having entered this Samadhi, a great brilliant light shone from the urna between his eyebrows, and from its midst a great dharani resounded:

namo bhagavate baisajyaguru vaidurya prabharaja tathagataya arhate samyaksambuddhaya tadyatha; om baisajya baisajya radza samudgate svaha

“Then after this dharani was uttered, from the midst of this light, there was a great rumbling and shaking of the earth and a great radiance shone forth. Illness and miseries were removed from all beings, and the all become peaceful and joyous.”

“Oh Manjushri, if there is a good son or daughter who is ill, for the sake of that person you should wholeheartedly constantly clean and bathe him. You should provide for him food, medicine, and water from which all insects have been strained, having recited the dharani over it 108 times. Upon swallowing these substances, all the sufferings of disease will be dispelled. If this person seeks something, with utmost sincerity he should think of the dharani and recite it. In this way, he will obtain all that he seeks, be free of illnesses, and have a long life. At the end of his life, this person will be reborn into the realm of the Buddha (of Healing). He will achieve the non-regressing state and reach enlightenment.”

“This is why, Manjushri, good sons and daughters should, with utmost sincerity, diligently revere and worship that Master of Healing, the Lapis Lazuli Radiance Tathagata, and they should ever hold this dharani, never allowing it to be lost.”