Buddha Dharma Practice

A Chanting and Recitation BookBUDDHADHARMAPRACTICE Edited by Bruce W. ParkLotus Dharma Society

BUDDHA DHARMA PRACTICECopyright © 2008 by Bruce W. ParkEdited and translated by Bruce W. ParkPublisher: Lulu.comRights Owner: Lotus Dharma SocietyEdition: Second EditionAs a not-for-profit organization for Buddhist activities,Lotus Dharma Society is dedicated to the Buddha Dharmafor the sake of all living beings. We depend on sponsorsto help people to live with the teachings of the Buddha.If you would like to make a contribution to Lotus DharmaSociety or receive more information, please write to us: Lotus Dharma Society 200 East 58th Street, #15J New York, NY 10022http://lotusdharma.livejournal.comISBN: 978-0-557-01469-9Printed in the United States of America

To my dharma friends



AcknowledgmentsI have studied the Buddha Dharma for more than twenty years fromvarious monasteries and schools. In 1997, I founded Lotus DharmaSociety in New York so that ordinary people can practice the teachings ofthe Buddha. Since then I’ve been teaching several sutras, including theDhammapada, the Heart Sutra, the Digha Nikaya, the Bodhi-chariyavatara, the Majjhima Nikaya, the Diamond Sutra, and theAvatamsaka Sutra. My friends and students asked me a compilation of the Buddhistscriptures for the daily practice. And I collected and translated somescriptures into English. I have been assisted by many sources, includingLast Days of the Buddha, Sister Vajira & Francis Story; Vajra Prajna-paramita Sutra, Buddha’s Light Publishing; The Threefold Lotus Sutra,Kosei Publications; Plum Village Chanting and Recitation Book, ThichNhat Hanh; The Vimalakirti Sutra, Burton Watson; The Dhammapada,Eknath Easwaran; The Land of Bliss, Luis O. Gomez. I am also indebted to many teachers, students, and friends who offeredinvaluable suggestions. In this compilation of the daily Dharma practiceI am especially grateful to Gerald B. Forbes, who offered insights of anative English speaker unaffected by the typical Buddhist Englishexpressions. This book would not have succeeded without the generous support andtrust of the members of Lotus Dharma Society. But I owed the most to mywife who has been supporting my dharma project. I appreciate that sheunderstands my lifestyle that has been described as ‘unproductive.’ I dedicate this work to all who make me a good friend in this life.New York BRUCE W. PARKMarch, 2008 Dharma Coach



CONTENTS1. I Am a Buddhist.........................................................................92. Five Precepts............................................................................103. Ten Virtues...............................................................................104. Dharma Mission........................................................................115. Certificate of Precepts..............................................................126. Homage to the Refuges........................................................... 147. Namo Amitabha.......................................................................158. Namo Arya-valokite-shvaraya................................................. 159. Prajna Paramita Heart Sutra.................................................... 1610. Prajnâ Pâramitâ Hridayam Sûtra........................................... 1811. Good Will...............................................................................1912. Twin Verses............................................................................2113. Great Dharani.........................................................................2414. Meditation on Loving-kindness..............................................3215. First Disciples.........................................................................3416. First Discourse........................................................................3617. Four Divine Abodes...............................................................4218. Last Days of the Buddha........................................................4419. Vimalakirti Sutra..................................................................13520. Vajra Prajna Paramita Sutra.................................................15621. Lotus Sutra...........................................................................17722. Avalokiteshvara Sutra..........................................................21223. Avatamsaka Sutra.................................................................22224. Amita Sutra...........................................................................238



1. I Am a BuddhistI am a Buddhist.I learn Buddhism at Lotus Dharma Society.I am proud and happy to be a Buddhist.The Buddha is fully enlightened.The Dharma is well proclaimed.The Sangha is practicing the way.As a Buddhist,I go to the Buddha for refuge.I go to the Dharma for refuge.I go to the Sangha for refuge.Buddham Saranam Gacchami.Dhammam Saranam Gacchami.Sangham Saranam Gacchami.The Buddha, Dharma, and Sangha are the Triple Gem.I vow to serve the Buddha so that all beings may arisethe awakening mind.I vow to practice the Dharma so that all beings may attainBuddhahood.I vow to support the Sangha so that all beings may haveno obstacle. 9

2. Five PreceptsI abstain from killing living beings.I abstain from taking what is not given.I abstain from sexual misconduct.I abstain from telling lies.I abstain from eating intoxicating food.3. Ten WholesomenessI do not kill living beings.I do not take what is not given.I do not conduct sexual misconduct.I do not speak false speech.I do not speak malicious speech.I do not speak harsh speech.I do not speak senseless speech.I do not be greedy.I do not be hateful.I do not be senseless. 10

4. Dharma Mission [1]Released am I, friends, from all ties whether human or divine.You are also delivered from all fetters whether human or divine.Go now for the welfare and happiness of manyout of compassion for the world,for the gain, welfare and happiness of gods and humans.Let not any two of you proceed in the same direction.Teach the Dharma with the right meaning and phrasingthat is beautiful in the beginning,beautiful in the middle, beautiful in the end.Proclaim a spiritual life pure and perfect.There are people with little dust in their eyeswho will be lost through not hearing the Dharma.There are people who will understand the Dharma.I shall go to Uruvela, to Senanigama to teach the Dharma. 11

5. Certificate of Precepts [2]Dharma Name: Sangha: Lotus Dharma SocietyDharma Teacher: Date: THREE REFUGESThe Buddha is the guide showing me the way in this life.The Dharma is the way leading to the Awakening.The Sangha is the community practicing the way together. FIVE PRECEPTS1. Aware of the suffering caused by the destruction of life, I vow tocultivate compassion and learn ways to protect the lives of people,animals, plants, and minerals. I am determined not to kill, not to let otherskill, and not to condone any act of killing in the world, in my thinking, andin my way of life.2. Aware of the suffering caused by exploitation, social injustice, stealing,and oppression, I vow to cultivate loving-kindness and learn ways to workfor the well-being of people, animals, plants, and minerals. I vow topractice generosity by sharing my time, energy, and material resourceswith those who are in real need. I am determined not to steal and not topossess anything that should belong to others. I will respect the propertyof others, but I will prevent others from profiting out of human sufferingor the suffering of other species on earth.3. Aware of the suffering caused by sexual misconduct, I vow to cultivateresponsibility and learn ways to protect the safety and integrity ofindividuals, couples, families, and society. I am determined not to engagein sexual relations without love and a long-term commitment. To preservemy own happiness and that of others, I am determined to respect my 12

commitments and the commitments of others. I will do everything in mypower to protect children from sexual abuse and to prevent couples andfamilies from being broken by sexual misconduct.4. Aware of the suffering caused by false speech and the inability to listento others, I vow to cultivate loving speech and deep listening in order tobring joy and happiness to others and relieve them from their suffering.Knowing that words can create happiness or suffering, I vow to learn tospeak truthfully, using words that inspire self-confidence, joy, and hope.I am determined not to spread news that I do not know what is true and notto criticize things of that I am not sure. I will refrain from uttering wordsthat can cause division or discord, or that can cause the family or thecommunity to break. I will make all efforts to reconcile and resolve allconflicts, however small.5. Aware of the suffering caused by unmindful consumption, I vow tocultivate good health, both physical and mental, for myself, my family,and my society by practicing mindful eating, drinking, and consuming. Ivow to ingest items that preserve peace, well-being, and joy in my body,in my consciousness, and in the collective body and consciousness of myfamily and society. I am determined not to use alcohol or any otherintoxicant or to ingest foods or other items that contain toxins, such ascertain TV programs, magazines, books, films, games, and conversations.I am aware that to damage my body or my consciousness with thesepoisons is to betray my ancestors, my parents, my society, and futuregenerations. I will work to transform violence, fear, anger, and confusionin myself and in society by practicing a diet for myself and for society. Iunderstand that a proper diet is crucial for self-transformation and for thetransformation of society. 13

6. Homage to the Refuges(Leader) With an incense of morality, of concentration, of wisdom, of liberation, and of true knowledge, I am offering to the Buddha, Dharma, and Sangha. Om Vajra Dhupaya Hum (3)(All together)1. Sakyamuni Buddha, a leader of the triple worlds, Parenting all living beings, my primary teacher, To whom I bow down with all my heart.2. All the Buddhas, the enlightened ones, Dwelling in the world of Indra Net To the end of time and space, To whom I bow down with all my heart.3. All the Dharmas, ways to Enlightenment, Dwelling in the world of Indra Net To the end of time and space, To whom I bow down with all my heart.4. Manjushri, the Bodhisattva of great wisdom; Samantabhadra, the Bodhisattva of great practice; Avalokiteshvara, the Bodhisattva of great compassion; Ksitigarbha, the Bodhisattva of great vow; Maitreya, the future Buddha of loving-kindness; To all of whom I bow down with all my heart.5. All the Sanghas, the spiritual communities, Dwelling in the world of Indra Net To the end of time and space, To whom I bow down with all my heart.6. May I have the wonderful power of the Triple Gem Granting me great love and compassion. May we all at once attain Buddhahood. 14

7. Namo Amitabha Namo Amitabha Namo Amitabha Namo Amitabha ……… If you wish to know truly All the Buddhas in the universe, You should see the nature of all things As created by mind alone.8. Namo Arya-valokite-shvaraya Namo Arya-valokite-shvaraya Bodhisattvaya Mahasattvaya Maha-karunikaya Om Mani Padme Hum ……… If you wish to know truly All the Buddhas in the universe, You should see the nature of all things As created by mind alone. 15

9. Prajna Paramita Heart Sutra1. Avalokiteshvara Bodhisattva, while practicing the profound prajna paramita, clearly saw that all five skandhas were empty and overcame all suffering.2. Shariputra! Form is no other than emptiness, emptiness is no other than form. Form is exactly emptiness, emptiness is exactly form. Feeling, perception, volition and consciousness are also like this.3. Shariputra! This is the emptiness of all dharmas: they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease.4. For this reason in emptiness there is no form, no feeling, perception, volition or consciousness. No eye, ear, nose, tongue, body or mind. No sight, sound, scent, taste, touch or thought. No seeing, even no thinking. No ignorance and no end of ignorance, even no aging-death and no end of aging-death. No suffering, origin, cessation or path. No wisdom and no attainment. 16

5. Because nothing is attained, bodhisattvas rely on prajna paramita, then their heart is without hindrance, and since without hindrance, without fear, escaping upside down, dream-like thinking, and completely realizing nirvana. All Buddhas of all times rely on prajna paramita, thus attaining anuttara-samyak-sambodhi.6. Hence, know that prajna paramita is the all-powerful mantra, the great awakening mantra the unexcelled mantra, the unequalled mantra, able to remove all suffering. This is true, not false.7. Therefore, proclaim the prajna paramita mantra. Recite the mantra thus: Gate gate paragate parasamgate bodhi svaha Gate gate paragate parasamgate bodhi svaha Gate gate paragate parasamgate bodhi svaha. 17

10. Prajn~ P~ramit~ Hridayam SãtraÂryâvalokiteshvara bodhisattvo gambhîrâyâmprajnâ pâramitâyâm caryâm caramâno vyavalokayati sma:panca skandhâh; tâmshca svabhâva-shûnyân pashyati sma.Iha Shâriputra! Rûpam shûnyatâ shûnyataiva rûpam,rûpân na prithak shûnyatâ, shûnyatâyâ na prithag rûpam,yad rûpam sâ shûnyatâ, yâ shûnyatâ tad rûpam.Evem eva vedanâ samjnâ samskâra vijnânâni.Iha Shâriputra! Sarva dharmâh shûnyatâ lakshanâ,anutpannâ, aniruddhâ, amalâ, na vimalâ, nonâ, na paripûrnâh.Tasmâc Châriputra shûnyâtayâmna rûpam na vedanâ na samjnâ na samskârâ na vijnânâni.Na cakshuh shrotra ghrâna jihvâ kâya manâmsi.Na rûpa-shabda gandha rasa sprashtavya dharmâh.Na cakshurdhâtur yâvan na mano vijnâna dhâtuh.Na vidyâ, nâvidyâ, na vidyâ kshayo, nâvidyâ kshayo,yâvan na jarâ maranam na jarâmarana kshayo,na duhkha samudaya nirodha mârgâ,na jnânam, na prâptir, aprâptitvena.Bodhisattvasya prajnâ pâramitâm âshritya viharaty acittâvaranah.Cittâvarana nâstitvâd atrasto,viparyâsâtikrânto nishtha nirvânah.Tryadhva vyavasthitâh sarvabuddhâh prajnâ pâramitâmâshrityânuttarâm samyaksambodhim abhisambuddhâh.Tasmâj jnâtavyo prajnâ pâramitâmahâmantro mahâvidyâ mantroanuttara mantro asamasama mantrah,sarvadukha-prashamanah, satyam amithyatvât,prajnâ pâramitâyâm ukto mantrah.Tadyathâgate gate pâragate pârasamgate bodhi svâha.Iti prajnâ pâramitâ hridayam samâptam. 18

11. Good Will [3]This is what should be doneBy those who are skilled in goodnessAnd who know the path to peace:You should be able and upright,Straightforward, and gentle in speech,Humble and not conceited, contented and easily satisfied.Unburdened with duties, and frugal in their ways.Peaceful and calm, wise and skillful,Not proud and demanding in nature.Not perform the slightest thingThat the wise would later reprove.May all beings everywhere,Strong or weak, great or mighty,Medium, short or small,May all beings everywhere,Seen or unseen, living far off or nearby,Born or to be born,May all beings be happy and joyous.Let no one deceive another.Let no one despise another anywhere.Let no one, out of anger or hatred,Wish harm to another at all. 19

Just as a mother would risk her own lifeTo protect her child, her only child, from harm,So within yourself let growA boundless heart for all living beings.Let your loving kindness flow to the whole universe,To its height, its depth, its broad extent,A limitless love, without hatred or enmity.Then, as you stand or walk, sit or lie down,As long as you awake, cultivate mindfulness;Your life will bring heaven to earth.Not holding to fixed views,But endowed with clear vision,Freed from sensual pleasures,You never again will come to another state of being. 20

12. Twin Verses [4]1. Our life is shaped by our mind; We become what we think. Suffering follows an evil thought As wheels of a cart follow the oxen that draw it.2. Our life is shaped by our mind; We become what we think. Joy follows a good thought Like a shadow that never leaves.3. How will hatred leave him if you think, ‘He was angry with me, he hit me, He defeated me, he robbed me’?4. How will hatred touch him if you do not think, ‘He was angry with me, he hit me, He defeated me, he robbed me’?5. For hatred never destroys hatred; Only love does. This is an eternal law.6. People forget that their lives will end soon; Those who remember it do not argue.7. As a strong wind blows down a weak tree, Mara the Tempter overwhelms weak people who, Eating too much and working too little, 21

Are caught in the frantic pursuit of pleasure.8. As the strongest wind cannot shake a mountain, Mara cannot shake those who are moderate, disciplined, Full of faith, and active.9. What good is a saffron robe if your mind is not pure? What will the robe do, if truthfulness is lacking, Self-control is denied?10. Cast aside meanness, stand on virtue, Learn discipline and speak the truth, And the robe truly fits you.11. Foolish to think that truth is in untruth, Equally foolish that untruth is in truth— Such thinking leads nowhere12. Truth is always truth, Untruth always untruth – This is what matters, this is right desire.13. As rain seeps through an ill-thatched hut, Passion will seep through an untrained mind.14. As rain cannot seep through a well-thatched hut, Passion cannot seep through a well-trained mind.15. Those who are selfish suffer here and hereafter; They suffer in both worlds from the results of their own actions. 22

16. But those who are selfless rejoice here and hereafter. They rejoice in both worlds from the results of their own actions.17. Those who are selfish suffer in this life and in the next. They suffer seeing the results of the evil they have done, And more suffering awaits them in the next life.18. But those who are selfless rejoice In this life and in the next. They rejoice seeing the good that have done, And more joy awaits them in the next life.19. Those who recite many scriptures But fail to practice their teachings Are like a cowherd counting other’s cows. They do not share in the joys of the spiritual life.20. But those who know few scriptures Yet practice their teachings, Overcoming all lust, hatred, and delusion, Live with a pure mind in the highest wisdom. They stand without external supports And share in the joys of the spiritual life. 23

13. Great Dharani1. (Opening the Sutra)With water I am chanting the Sutra. Om Paramitaya Om Paramitaya Om ParamitayaLet me purify my speaking. Sri Sri Mahasri Susri Svaha Sri Sri Mahasri Susri Svaha Sri Sri Mahasri Susri SvahaLet me console the gods of the five directions. Namo Samanta Bhutanam Om Turu Turu Jimi Svaha Namo Samanta Bhutanam Om Turu Turu Jimi Svaha Namo Samanta Bhutanam Om Turu Turu Jimi SvahaThe Dharma is profound, peaceful, and subtle.It is hard to see and understand it all.Now I hear it, study it, and practice it.May I understand the true Dharma of the Buddha.Let me open the doors of the Dharma. Om Aranam Aradha Om Aranam Aradha Om Aranam Aradha2. (Recalling the Title)Now I open the Great Dharanigranting the great, perfect, unbound compassionof the Bodhisattva Avalokiteshvara 24

saving this world with his thousand hands and eyes.3. (Going with Avalokiteshvara) Namo Arya-valokite-shvaraya BodhisattvayaMay I know all dharmas soon. Namo Arya-valokite-shvaraya BodhisattvayaMay I get an eye of wisdom before long. Namo Arya-valokite-shvaraya BodhisattvayaMay I save all living beings soon. Namo Arya-valokite-shvaraya BodhisattvayaMay I attain good skillfulness before long. Namo Arya-valokite-shvaraya BodhisattvayaMay I board a ferry of wisdom soon. Namo Arya-valokite-shvaraya BodhisattvayaMay I cross the sea of suffering before long. Namo Arya-valokite-shvaraya BodhisattvayaMay I practice virtue and meditation soon. Namo Arya-valokite-shvaraya BodhisattvayaMay I climb the hill of nirvana before long. Namo Arya-valokite-shvaraya BodhisattvayaMay I enter a house of liberation soon. Namo Arya-valokite-shvaraya BodhisattvayaMay I join the Dharma body before long.When I go to the hell of swords, let them be destroyed by themselves.When I go to the hell of hot metals, let them be cooled by themselves.When I go to the hell of sufferings, 25

let them be crashed by themselves.When I see hungry ghosts, let them be full of food by themselves.When I see jealous gods, let them be good by themselves.When I see harsh animals, let them be wise by themselves.4. (Recollecting the Buddha) Namo Amitabha Namo Amitabha Namo Amitabha5. (Reciting the Great Dharani)The Great Dharani is deep and lovely. Namo Ra-tna Trayaya Nama Arya-valokite-shvaraya Bodhisattvaya Mahasattvaya Mahakarunikaya Om Sarva Bhayesu Trana Karaya Tasmay Namah Kritva Iman Arya-valokite-shvara Stavam Nila Kantha Nama Hridayam Avartay Isyami Sarvartha Sadhanam Shubham Ajeyam Sarva Bhutanam Bhava Marga Vishuddhakam Tadyatha Om Aloke Aloka Mati Lokati Krante He He Hare Mahabodhisattva Smara Smara Hridayam Kuru Kuru Karmam Sadhaya Sadhaya 26

Dhuru Dhuru Vijayante MahavijayanteDhara Dhara Dharendre ShvaraChala Chala Mala Vimala Amala MukteEhyehi LokeshvaraRaga Visham VinashayaDvesa Visham VinashayaMoha Jala Visham VinashayaHulu Hulu Malla Hulu HarePadma NabhaSara Sara Siri Siri Sru SruBudhya Budhya Bodhaya BodhayaMaitreya Nila Kantha Kamasya DharsinamPrahladayam Manah SvahaSiddhaya Svaha Mahasiddhaya SvahaSiddha Yoge Shvaraya SvahaNila Kanthaya SvahaVaraha Mukha Singha Mukhaya SvahaPadma Hastaya SvahaChakra Yuktaya SvahaSankha Sabda Nibodhanaya SvahaMahala-kuta Dharaya SvahaVama S-kandha Disha Sthita Krishna Jinaya SvahaVyaghra Charma Niva Sanaya SvahaNamo Ra-tna TrayayaNama Arya-valokite-shvaraya SvahaOm Sidhyantu Mantra Padaya SvahaOm Sidhyantu Mantra Padaya SvahaOm Sidhyantu Mantra Padaya Svaha 27

6. (Blessing Four Directions)Now that all the worlds are free of dust,All protectors come down to it.Reciting the marvelous mantras,May I receive their secret compassion.7. (Confessing Karmas)The wickedness I committed endlesslyThrough greed, hatred, and ignorance,With body, speech, and thoughtsI now repent it all with confession.Confessing to having killed living beings, I make my body pure with compassion.Confessing to having taken what is not given, I make my body pure with generosity.Confessing to having done sexual misconduct, I make my body pure with contentment.Confessing to having spoken false speech, I make my mouth clean with truthful words.Confessing to having spoken malicious speech, I make my mouth clean with harmonious words.Confessing to having spoken harsh speech, I make my mouth clean with gentle words.Confessing to having spoken gossip, I make my mouth clean with meaningful words.Confessing to having been greedy, I make my mind clear with open-heartedness.Confessing to having been hateful, 28

I make my mind clear with loving-kindness.Confessing to having been senseless, I make my mind clear with understanding.Let me purify all my faults. Om Sarva Buddha Bodhisattvaya Svaha Om Sarva Buddha Bodhisattvaya Svaha Om Sarva Buddha Bodhisattvaya Svaha8. (Taking the Chundi Mantras) Namo Mahachundi Bodhisattvaya Mahasattvaya Namo Mahachundi Bodhisattvaya Mahasattvaya Namo Mahachundi Bodhisattvaya Mahasattvaya Om Ram Om Ram Om Ram Om Chilim Om Chilim Om Chilim Om Mani Padme Hum Om Mani Padme Hum Om Mani Padme Hum Namo Saptanam Samyak Sambuddha Kotinam Tadyatha. Om Chale Chole Chundi Svaha Bhurim Om Chale Chole Chundi Svaha Bhurim Om Chale Chole Chundi Svaha Bhurim9. (Following the Great Vows)May I stay out of the three evil states.May I cut off greed, hatred, and delusion.May I follow the Buddha, Dharma, and Sangha. 29

May I cultivate morality, concentration, and wisdom.May I study the Dharma of all Buddhas.May I hold the awakening mind.May I get reborn in the Pure Land.May I greet the Buddha Amitabha.May I launch myself everywhere.May I save all beings without weariness.All beings I vow to liberate, however countless.All fetters I vow to abandon, however limitless.All Dharmas I vow to learn, however measureless.Buddhahood I vow to attain, however peerless.I should liberate all beings within.I should abandon all fetters within.I should learn all Dharmas within.I should attain Buddhahood within.10. (Taking Three Treasures)I go to the Buddha for refuge.I go to the Dharma for refuge.I go to the Sangha for refuge. Buddham Saranam Gaccami Dhammam Saranam Gaccami Sangham Saranam Gaccami Namo Buddhaya Namo Dharmaya Namo Sanghaya 30

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14. Meditation on Loving-kindness1. May I be well, joyous, and peaceful. May no harm come to me. May no difficulties come to me. May I always meet with success. May I also have patience, courage, understanding, anddetermination to overcome apparent difficulties, problems, andfailures in life.2. May my parents be well, joyous, and peaceful. May no harm come to them. May no difficulties come to them. May they always meet with success. May they also have patience, courage, understanding, anddetermination to overcome apparent difficulties, problems, andfailures in life.3. May my teachers be well, joyous, and peaceful. May no harm come to them. May no difficulties come to them. May they always meet with success. May they also have patience, courage, understanding, anddetermination to overcome apparent difficulties, problems, andfailures in life.4. May my family be well, joyous, and peaceful. May no harm come to them. May no difficulties come to them. 32

May they always meet with success. May they also have patience, courage, understanding, anddetermination to overcome apparent difficulties, problems, andfailures in life.5. May my friends be well, joyous, and peaceful. May no harm come to them. May no difficulties come to them. May they always meet with success. May they also have patience, courage, understanding, anddetermination to overcome apparent difficulties, problems, andfailures in life.6. May those unfriendly to me be well, joyous, and peaceful. May no harm come to them. May no difficulties come to them. May they always meet with success. May they also have patience, courage, understanding, anddetermination to overcome apparent difficulties, problems, andfailures in life.7. May all living beings be well, joyous, and peaceful. May no harm come to them. May no difficulties come to them. May they always meet with success. May they also have patience, courage, understanding, anddetermination to overcome apparent difficulties, problems, andfailures in life. 33

15. First Disciples [5]1. At the time of the past Buddha Padumuttara, two brothers werereborn in a good family in Hamsavati. One day, after listening to theTathagata’s Dharma and witnessing his establishment of two laydisciples as “foremost of those taking refuge,” those two brothersmade a formal resolution to attain the same status for themselves inthe future.2. For one hundred thousand eons, they were reborn repeatedly insamsara, in the realms of gods and humans. Just before our BuddhaGotama’s attainment of full enlightenment, they were reborn in thegood family in the city of Asitanjana. The elder was called Tappassuand the younger Bhallika. As householders they owned five hundredoxen and did the business of merchants.3. When our bodhisattva obtained omniscience, he remained nearthe seat of enlightenment in Bodhgaya for seven weeks,contemplating his achievement. In the eighth week, he sat at the footof the tree Rajayatana. Then, those two merchants came to thatplace, along with their five hundred oxen.4. Now their mother in a previous life had been reborn in that placeas a divinity. She reflected: “Buddhas ought to be given food.Indeed, this one should not go much further without any. My twosons coming to this place should make offerings to the Buddha.”And she made the five hundred yoked oxen to stop in their tracks.5. “What’s this?” thought the brothers as they contemplated theomen. 34

6. The divinity then took on the form of a man and said to them,“Do not be afraid! I am not different from you; I am not a demon ora naga. Indeed, in a past life I was your mother. And I have becomethe local deity of this place. Now the Buddha sits at the foot of theRajayatana tree. You should offer most excellent food to him.”7. When they heard this, the brothers rejoiced, and approached theTathagata, making alms of rice cakes and sweets on a gold platter.“Good sir, please take this food.”8. The Tathagata considered what had been done by previousBuddhas and resolved to accept their offering. But he realized he hadno bowl. So, the four great divine kings came and offered him bowlsmade of stone. The Tathagata, saying, “May the merit of their deedbe great,” declared that the four bowls should become one, and thatis what happened. The merchants placed the rice cakes and sweetsinto the bowl of the Tathagata and offered him water when he wasfinished. And at the end of his meal, they saluted the Tathagata andsat down to one side.9. And then, the Tathagata taught the Dharma to them. After thediscourse they took double refuge in the Buddha and the Dharma.They saluted the Tathagata. Wishing to return to their own city, theysaid, “Good sir, give us a memento of yourself that we can worship.”10. The Tathagata rubbed his head with his right hand and gave thetwo men eight handfuls of hair relics. The two men made goldenboxes for the relics. They took them to their own city, Asitanjana,and built a shrine for the living hair relics at the city gate. On everyfestival day, a blue ray of light still issues forth from the shrine. 35

16. First Discourse [6] Setting the Wheel of Dhamma in Motion1. Thus have I heard: On one occasion the Blessed One was dwelling at Baranasi in theDeer Park at Isipatana.Two Extremes2. Then the Buddha addressed the five ascetics: “bhikkhus, one whohas gone forth faithfully from home life into a holy life should notindulge in two extremes. What are they? First, there is indulgence insensual pleasures, which is low, common, worldly, ignoble,unworthy, and unprofitable; and second, there is devotion to self-mortification, which is painful, unworthy, and unprofitable.Middle Way3. “Bhikkhus, avoiding these extremes, the Tathagata has realizedthe middle way. It produces insight and knowledge, and leads toserenity, supernormal knowledge, full enlightenment, and nibbana.4. “And what is the middle way, bhikkhus, that the Tathagata hasrealized? It is simply the noble eightfold path, namely: right view,right thought, right speech, right action, right livelihood, right effort,right mindfulness, right concentration. This is the middle way thatthe Tathagata has realized, which produces insight and knowledge,and which leads to serenity, supernormal knowledge, fullenlightenment, and nibbana.Four Noble Truths 36

5. “This, bhikkhus, is the noble truth of suffering (dukkha). Birth issuffering, aging is suffering, sickness is suffering, death is suffering;sorrow, lamentation, pain, grief, and despair are suffering,association with the unloved or unpleasant condition is suffering,separation from the beloved or pleasant condition is suffering, notgetting what one wants is suffering; in short, the five clingingaggregates are suffering.6. “This, bhikkhus, is the noble truth of the origin (samudaya) ofSuffering. It is craving that produces rebirth, bound up with pleasureand greed. It finds delight in this and that, in other words, craving forsensual pleasures, craving for existence or becoming and craving fornonexistence or non-becoming.7. “This, bhikkhus, is the noble truth of the cessation (nirodha) ofsuffering. It is the complete cessation of suffering; abandonment,renouncing, relinquishing, detaching from craving.8. “This, bhikkhus, is the noble truth of the way (magga) to thecessation of suffering. It is simply the noble eightfold path, namely:right view, right thought, right speech, right action, right livelihood,right effort, right mindfulness, right concentration.Twelve Aspects of Wisdom9. “This is the noble truth of suffering. Thus, bhikkhus, concerningthings not heard before, there arose in me the vision, the knowledge,the wisdom, the insight, and the awakening.10. “This is the noble truth of suffering, which should be fullyunderstood. Thus, bhikkhus, concerning things not heard before, 37

there arose in me the vision, the knowledge, the wisdom, the insight,and the awakening.11. “This is the noble truth of suffering, which has been understood.Thus, bhikkhus, concerning things not heard before, there arose inme the vision, the knowledge, the wisdom, the insight, and theawakening.12. “This is the noble truth of the origin of suffering. Thus,bhikkhus, concerning things not heard before, there arose in me thevision, the knowledge, the wisdom, the insight, and the awakening.13. “This is the noble truth of the origin of suffering, which shouldbe abandoned. Thus, bhikkhus, concerning things not heard before,there arose in me the vision, the knowledge, the wisdom, the insight,and the awakening.14. “This is the noble truth of the origin of suffering, which has beenabandoned. Thus, bhikkhus, concerning things not heard before,there arose in me the vision, the knowledge, the wisdom, the insight,and the awakening.15. “This is the noble truth of the cessation of suffering. Thus,bhikkhus, concerning things not heard before, there arose in me thevision, the knowledge, the wisdom, the insight, and the awakening.16. “This is the noble truth of the cessation of suffering, whichshould be realized. Thus, bhikkhus, concerning things not heardbefore, there arose in me the vision, the knowledge, the wisdom, theinsight, and the awakening. 38

17. “This is the noble truth of the cessation of suffering, which hasbeen realized. Thus, bhikkhus, concerning things not heard before,there arose in me the vision, the knowledge, the wisdom, the insight,and the awakening.18. “This is the noble truth of the path to the cessation of suffering.Thus, bhikkhus, concerning things not heard before, there arose inme the vision, the knowledge, the wisdom, the insight, and theawakening.19. “This is the noble truth of the path to the cessation of suffering,which should be developed. Thus, bhikkhus, concerning things notheard before, there arose in me the vision, the knowledge, thewisdom, the insight, and the awakening.20. “This is the noble truth of the path to the cessation of suffering,which has been developed. Thus, bhikkhus, concerning things notheard before, there arose in me the vision, the knowledge, thewisdom, the insight, and the awakening.Enlightenment Not Yet Claimed21. “As long, bhikkhus, as my vision of true knowledge was notfully clear in these three aspects and twelve ways regarding the fournoble truths, I did not claim to have realized the perfectenlightenment that is supreme in the world with its devas, maras andbrahmas, in this world with its recluses and brahmanas, with itsprinces and men.Enlightenment Claimed22. “But when, bhikkhus, my vision of true knowledge was fully 39

clear in these three aspects and twelve ways regarding the four nobletruths, then I claimed to have realized the perfect enlightenment thatis supreme in the world with its devas, maras and brahmas, in thisworld with its recluses and brahmanas, with its princes and men.23. “Indeed, a vision of true knowledge arose in me thus: My deliverance is unshakeable. This is my last birth. Now there is no more becoming.”Reflections on the Dhamma24. Thus the Buddha spoke. The group of five bhikkhus was gladand acclaimed his words. While this doctrine was being expounded,there arose in the Venerable Kondanna the pure vision of the truthand he realized, ‘Whatever is subject to causation is also subject to cessation.’25. When the Buddha expounded the discourse, thus putting intomotion the turning of the wheel of the Dhamma, the devas of theearth exclaimed: “This excellent wheel of the Dhamma, which couldnot be expounded by any ascetic, brahmana, deva, mara or brahmain this world, has been put into motion by the Sublime One at DeerPark, in Isipatana, near Varanasi.” Hearing this, the devas Catumaharajika, Tavatimsa, Yama,Tussita, Nimmanati, Paranimmitavasavati, and the brahmas ofBrahmaparisajja, Brahmapurohita, Mahabrahma, Parittabha,Appamanabha, Abhassara, Parittasubha, Appamanasubha,Subhakinna, Vehapphala, Aviha, Atappa, Sudassa, Sudassi, and 40

Akanittha all rejoiced what the Buddha said. Then, at that very moment, their joy extended as far as theBrahma realm. These ten thousand world systems quaked, tottered,and trembled violently. A radiant light, surpassing the radiance ofthe devas appeared in the world.26. Then the Buddha said, “Bhikkhus, Kondanna has indeedunderstood. Bhikkhus, Kondanna has indeed understood.”Therefore, the Venerable Kondanna was named AnnasiKondanna—‘Kondanna who understands.’ 41

17. Four Divine Abodes [7]22. The Brahmin student Subha, Todeyya’s son, said to the BlessedOne: “Master Gotama, I have heard that the ascetic Gotama knowsthe path to the company of Brahma.” “What do you think, student? Is the village of Nalakara nearhere, not far from here?” “Yes, sir, the village of Nalakara is near here, not far from here.” “What do you think, student? Suppose there was a man born andraised in the village of Nalakara, and as soon as he had left Nalakarathey asked him about the path to the village. Would that man beslow or hesitant in answering?” “No, Master Gotama. Why is that? Because that man has beenborn and raised in Nalakara, and is well acquainted with all the pathsto the village.” “Still, a man born and raised in the village of Nalakara might beslow or hesitant in answering when asked about the path to thevillage, but a Tathagata, when asked about the brahma world or theway leading to the brahma world, would never be slow or hesitantin answering. I understand Brahma, and I understand the brahmaworld, and I understand the way leading to the brahma world, and Iunderstand how one should practice to be reborn in the brahmaworld.”23. “Master Gotama, I have heard that the ascetic Gotama teachesthe path to the company of Brahma. It would be good if MasterGotama would teach me the path to the company of Brahma.” “Then, student, listen and attend closely to what I shall say.” 42

“Yes, sir,” he replied. The Blessed One said this:24. “What, student, is the path to the company of Brahma? Here afriend dwells pervading one quarter with a mind imbued withloving-kindness, likewise the second, likewise the third, likewise thefourth; so above, below, around, and everywhere, and to all as tohimself, he dwells pervading the all-encompassing world with amind imbued with loving-kindness, abundant, exalted,immeasurable, without hostility, and without ill will. When theliberation of mind by loving-kindness is developed in this way, nolimiting action remains there, none persists there. Just as a vigoroustrumpeter could make himself heard without difficulty in the fourquarters, so too, when the liberation of mind by loving-kindness isdeveloped in this way, no limiting action remains there, nonepersists there. This is the path to the company of Brahma.25-7. “Again, a friend dwells pervading one quarter with a mindimbued with compassion … with a mind imbued with altruistic joy… with a mind imbued with equanimity, likewise the second,likewise the third, likewise the fourth; so above, below, around, andeverywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with equanimity,abundant, exalted, immeasurable, without hostility, and without illwill. When the liberation of mind by equanimity is developed in thisway, no limiting action remains there, none persists there. Just as avigorous trumpeter could make himself heard without difficulty inthe four quarters, so too, when the liberation of mind by equanimityis developed in this way, no limiting action remains there, nonepersists there. This too is the path to the company of Brahma.” 43

18. Last Days of the Buddha [8] PART ONE: IN MAGADHA1. Thus have I heard. Once the Blessed One dwelt at Rajagaha, onthe hill called Vultures' Peak. At that time the king of Magadha,Ajatasattu, son of the Videhi queen, desired to wage war against theVajjis. He spoke in this fashion: \"These Vajjis, powerful andglorious as they are, I shall annihilate them, I shall make themperish, I shall utterly destroy them.\"2. And Ajatasattu, the king of Magadha, addressed his chiefminister, the brahmin Vassakara, saying: \"Come, brahmin, go to theBlessed One, pay homage in my name at his feet, wish him goodhealth, strength, ease, vigor, and comfort, and speak thus: 'O Lord,Ajatasattu, the king of Magadha, desires to wage war against theVajjis. He has spoken in this fashion: \"These Vajjis, powerful andglorious as they are, I shall annihilate them, I shall make themperish, I shall utterly destroy them.\"' And whatever the Blessed Oneshould answer you, keep it well in mind and inform me; forTathagatas do not speak falsely.\"3. \"Very well, sire,\" said the brahmin Vassakara in assent toAjatasattu, king of Magadha. And he ordered a large number ofmagnificent carriages to be made ready, mounted one himself, andaccompanied by the rest, drove out to Rajagaha towards Vultures'Peak. He went by carriage as far as the carriage could go, thendismounting, he approached the Blessed One on foot. Afterexchanging courteous greetings with the Blessed One, together with 44

many pleasant words, he sat down at one side and addressed theBlessed One thus: \"Venerable Gotama, Ajatasattu, the king ofMagadha, pays homage at the feet of the Venerable Gotama andwishes him good health, strength, ease, vigor, and comfort. Hedesires to wage war against the Vajjis, and he has spoken in thisfashion: 'These Vajjis, powerful and glorious as they are, I shallannihilate them, I shall make them perish, I shall utterly destroythem.'\"Conditions of a Nation's Welfare4. At that time the Venerable Ananda was standing behind theBlessed One, fanning him, and the Blessed One addressed theVenerable Ananda thus: \"What have you heard, Ananda: do theVajjis have frequent gatherings, and are their meetings wellattended?\" \"I have heard, Lord, that this is so.\" \"So long, Ananda, as this is the case, the growth of the Vajjis isto be expected, not their decline. \"What have you heard, Ananda: do the Vajjis assemble anddisperse peacefully and attend to their affairs in concord?\" \"I have heard, Lord, that they do.\" \"So long, Ananda, as this is the case, the growth of the Vajjis isto be expected, not their decline. \"What have you heard, Ananda: do the Vajjis neither enact newdecrees nor abolish existing ones, but proceed in accordance withtheir ancient constitutions?\" \"I have heard, Lord, that they do.\" \"So long, Ananda, as this is the case, the growth of the Vajjis is 45

to be expected, not their decline. \"What have you heard, Ananda: do the Vajjis show respect,honor, esteem, and veneration towards their elders and think itworthwhile to listen to them?\" \"I have heard, Lord, that they do.\" \"So long, Ananda, as this is the case, the growth of the Vajjis isto be expected, not their decline. \"What have you heard, Ananda: do the Vajjis refrain fromabducting women and maidens of good families and from detainingthem?\" \"I have heard, Lord, that they refrain from doing so.\" \"So long, Ananda, as this is the case, the growth of the Vajjis isto be expected, not their decline. \"What have you heard, Ananda: do the Vajjis show respect,honor, esteem, and veneration towards their shrines, both thosewithin the city and those outside it, and do not deprive them of thedue offerings as given and made to them formerly?\" \"I have heard, Lord, that they do venerate their shrines, and thatthey do not deprive them of their offerings.\" \"So long, Ananda, as this is the case, the growth of the Vajjis isto be expected, not their decline. \"What have you heard, Ananda: do the Vajjis duly protect andguard the arahats, so that those who have not come to the realm yetmight do so, and those who have already come might live there inpeace?\" \"I have heard, Lord, that they do.\" \"So long, Ananda, as this is the case, the growth of the Vajjis isto be expected, not their decline.\" 46

5. And the Blessed One addressed the brahmin Vassakara in thesewords: \"Once, brahmin, I dwelt at Vesali, at the Sarandada shrine,and there it was that I taught the Vajjis these seven conditionsleading to (a nation's) welfare. So long, brahmin, as these endureamong the Vajjis, and the Vajjis are known for it, their growth is tobe expected, not their decline.\" Thereupon the brahmin Vassakara spoke thus to the BlessedOne: \"If the Vajjis, Venerable Gotama, were endowed with only oneor another of these conditions leading to welfare, their growth wouldhave to be expected, not their decline. What then of all the seven?No harm, indeed, can be done to the Vajjis in battle by Magadha'sking, Ajatasattu, except through treachery or discord. Well, then,Venerable Gotama, we will take our leave, for we have much toperform, much work to do.\" \"Do as now seems fit to you, brahmin.\" And the brahminVassakara, the chief minister of Magadha, approving of the BlessedOne's words and delighted by them, rose from his seat and departed.Welfare of the Bhikkhus6. Then, soon after Vassakara's departure, the Blessed One addressedthe Venerable Ananda thus: \"Go now, Ananda, and assemble in thehall of audience as many bhikkhus as live around Rajagaha.\" \"Very well, Lord.\" And the Venerable Ananda did as he wasrequested and informed the Blessed One: \"The community ofbhikkhus is assembled, Lord. Now let the Blessed One do as hewishes.\" Thereupon the Blessed One rose from his seat, went up to thehall of audience, took his appointed seat there, and addressed the 47

bhikkhus thus: \"Seven conditions leading to welfare I shall set forth,bhikkhus. Listen and pay heed to what I shall say.\" \"So be it, Lord.\" \"The growth of the bhikkhus is to be expected, not their decline,bhikkhus, so long as they assemble frequently and in large numbers;meet and disperse peacefully and attend to the affairs of the Sanghain concord; so long as they appoint no new rules, and do not abolishthe existing ones, but proceed in accordance with the code oftraining (Vinaya) laid down; so long as they show respect, honor,esteem, and veneration towards the elder bhikkhus, those of longstanding, long gone forth, the fathers and leaders of the Sangha, andthink it worthwhile to listen to them; so long as they do not comeunder the power of the craving that leads to fresh becoming; so longas they cherish the forest depths for their dwellings; so long as theyestablish themselves in mindfulness, so that virtuous brethren of theOrder who have not come yet might do so, and those already comemight live in peace; so long, bhikkhus, as these seven conditionsleading to welfare endure among the bhikkhus and the bhikkhus areknown for it, their growth is to be expected, not their decline.7. \"Seven further conditions leading to welfare I shall set forth,bhikkhus. Listen and pay heed to what I shall say.\" \"So be it, Lord.\" \"The growth of the bhikkhus is to be expected, not their decline,bhikkhus, so long as they do not delight in, are not pleased with, andare not fond of activities, talk, sleep, and company; so long as theydo not harbor, do not come under the spell of evil desires; have nobad friends, associates, or companions; and so long as they do not 48

stop halfway on account of some trifling achievement. So long,bhikkhus, as these seven conditions leading to welfare endureamong the bhikkhus and the bhikkhus are known for it, their growthis to be expected, not their decline.Seven Good Qualities8. \"Seven further conditions leading to welfare I shall set forth,bhikkhus. Listen and pay heed to what I shall say.\" \"So be it, Lord.\" \"The growth of the bhikkhus is to be expected, not their decline,bhikkhus, so long as they shall have faith, so long as they have moralshame and fear of misconduct, are proficient in learning, resolute,mindful, and wise. So long, bhikkhus, as these seven conditionsleading to welfare endure among the bhikkhus, and the bhikkhus areknown for it, their growth is to be expected, not their decline.Seven Factors of Enlightenment9. \"Seven further conditions leading to welfare I shall set forth,bhikkhus. Listen and pay heed to what I shall say.\" \"So be it, Lord.\" \"The growth of the bhikkhus is to be expected, not their decline,bhikkhus, so long as they cultivate the seven factors ofenlightenment, that is: mindfulness, investigation into phenomena,energy, bliss, tranquility, concentration, and equanimity. So long,bhikkhus, as these seven conditions leading to welfare endureamong the bhikkhus, and the bhikkhus are known for it, their growthis to be expected, not their decline.Seven Perceptions 49

10. \"Seven further conditions leading to welfare I shall set forth,bhikkhus. Listen and pay heed to what I shall say.\" \"So be it, Lord.\" \"The growth of the bhikkhus is to be expected, not their decline,bhikkhus, so long as they cultivate the perception of impermanence,of egolessness, of (the body's) impurity, of (the body's)wretchedness, of relinquishment, of dispassion, and of cessation. Solong, bhikkhus, as these seven conditions leading to welfare endureamong the bhikkhus, and the bhikkhus are known for it, their growthis to be expected, not their decline.Six Conditions to be Remembered11. \"Six further conditions leading to welfare I shall set forth,bhikkhus. Listen and pay heed to what I shall say.\" \"So be it, Lord.\" \"The growth of the bhikkhus is to be expected, not their decline,bhikkhus, so long as they attend on each other with loving-kindnessin deed, word, and thought, both openly and in private; so long as inrespect of what they receive as due offerings, even the contents oftheir alms bowls, they do not make use of them without sharingthem with virtuous members of the community; so long as, incompany with their brethren, they train themselves, openly and inprivate, in the rules of conduct, which are complete and perfect,spotless and pure, liberating, praised by the wise, uninfluenced (bymundane concerns), and favorable to concentration of mind; and incompany with their brethren, preserve, openly and in private, theinsight that is noble and liberating, and leads one who acts upon itto the utter destruction of suffering. So long, bhikkhus, as these six 50