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Buddist myticism

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A ll these birds sing harmonious and sublime melodies three times daily and three times nightly. These melodies propagate the teachings on the Five Roots, the Five Forces, the Seven Bodhi branches and the Eightfold Right Path. Beings of that land, upon hearing such melodies, all turn their thoughts toward the Buddha, the Dharma and the Sangha.




Buddhism 8045 | 
Translated by Yutang Lin. 







T he land of that Buddha is constantly filled with heavenly music and the ground is made of gold. Three times daily and three times nightly there falls from the sky a rain of heavenly Mandarava ?owers. Regularly, in the early morning, the sentient beings of that land carry all sorts of wondrous flowers in their skirts to make offerings to the ten thousand billion Buddhas of other places. By breakfast time they have returned to their own land to have a meal followed by a meditative walk. Sariputra, the Utmost Joy Land is complete in such meritorious grandeur.




Buddhism 8044 | 
Translated by Yutang Lin. 







T he lotus flowers in these ponds are as large as the wheel of a chariot. They are blue and emitting blue light; yellow, emitting yellow light; red, emitting red light; or white, emitting white light. They are sublime, wonderful, fragrant and pure. Sariputra, the Utmost Joy Land is complete in such meritorious grandeur.




Buddhism 8043 | 
Translated by Yutang Lin. 







I n the Utmost Joy Land there are ponds made of seven kinds of jewels and fully filled with water with eight kinds of merits, and their bottoms are covered with gold sand. The stairways on the four sides are made of gold, silver, beryl and crystal, and lead to towers adorned with gold, silver, beryl, crystal, diamonds, red pearls, and coral.




Buddhism 8042 | 
Translated by Yutang Lin. 







W hy is that land named Utmost Joy? The sentient beings of that land are free from all kinds of suffering, yet enjoy variegated pleasures, thus it is named Utmost Joy.




Buddhism 8041 | 
Translated by Yutang Lin. 







T o the West ten thousand billion Buddha-lands from here, there is a world named Utmost Joy 69. There is a Buddha, called Amitabha, in that land. He is preaching right now.




Buddhism 8040 | 
Translated by Yutang Lin. 
69 Utmost Joy: Name of Amitabha Buddha’s pure land, also translated as Ultimate Bliss.(??:????????????)







I f sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences and abuse the right Dharma.




Buddhism 8039 | 
Translated by Hisao Inagaki. 
68 ???????????????????







L ike your unhindered wisdom, O Buddha , mine shall reach everywhere, illuminating all; may my supreme wisdom be like yours, Most Excellent Honored One.




Buddhism 8038 | 
Translated by Hisao Inagaki. 
67 ???????????????????????







M y discipline in giving, mindcontrol, moral virtues, forbearance and effort, and also in meditation and wisdom, shall be supreme and unsurpassed. I vow that, when I have become a Buddha, I shall carry out this promise everywhere; and to all fear-ridden beings shall I give great peace.




Buddhism 8037 | 
Translated by Hisao Inagaki. 







W hen I have become a Buddha, my land shall be most exquisite, and its people wonderful and unexcelled; the seat of Enlightenment shall be supreme. My land, being like Nirvana itself, shall be beyond comparison. I take pity on living beings and resolve to save them all.




Buddhism 8036 | 
Translated by Hisao Inagaki. 







I 66 resolve to become a Buddha, Equal in attainment to you, O holy king of the Dharma, to save living beings from birth-and-death, and to lead them all to emancipation.




Buddhism 8035 | 
Translated by Hisao Inagaki. 
65 ???????????????????????
66 “I” here and in the succeeding four passages refers to Dharmastore Bhikkhu, one of Amitabha Buddha’s past lives.







T he ocean of perfectly and universally enlightened Buddhas thus arises in the meditating mind. For this reason, you should single mindedly concentrate and deeply contemplate the Buddha.




Buddhism 8034 | 
Translated by Hisao Inagaki. 







T he Tathagatas of the ten directions are tenderly mindful of living beings just like a mother remembering her son. But if the son runs away, of what use is the mother’s concern? However, if the son remembers his mother in the same way that the mother remembers her son, then in life after life mother and son will never be far apart.




Buddhism 8033 | 
Book 5, translated by the Buddhist Text Translation Society. 







W hen you contemplate a Buddha, that mind itself takes the form of his thirty-two physical characteristics and eighty secondary marks. Your mind produces the Buddha’s image, and is itself the Buddha.




Buddhism 8032 | 
Translated by Hisao Inagaki. 







B uddhas, Tathagatas, have cosmic bodies, and so enter into the meditating mind of each sentient being.




Buddhism 8031 | 
Translated by Hisao Inagaki. 







S hariputra, as I perceive that such blissful benefits are matters of great importance, I pronounce these words of truth: Good men and good women of pure faith who hear Amitayus64 Buddha’s name of inconceivable merits and also learn of the pure Buddha-land of Utmost Bliss should all receive [the teaching] in faith, arouse aspiration, practice the method as prescribed, and attain birth in that Buddhaland.




Buddhism 8030 | 
Translated by Hisao Inagaki. 
64 Amitayus: Amitabha.(????)







(The World Honored One said) “I teach and transform obstinate beings such as these within the evil worlds of the Five Turbidities, causing their minds to be regulated and subdued so they renounce the deviant and return to the proper. But one or two of ten still cling to their bad habits. For them I again divide into billions of bodies and use numerous additional expedient means…I may appear in a male body. I may appear in a female body. I may appear in the body of a god or dragon. I may appear in the body of a spirit or ghost. I may appear as a mountain, as a forest, as a stream, as a spring, as a river, as a lake, as a fountain, or as a well in order to benefit people. I use all these ways to save beings. I may appear in the body of God Shakra. I may appear in the body of Lord Brahma. I may appear in the body of a Wheel-Turning King. I may appear in the body of a lay person. I may appear in the body of a national leader. I may appear in the body of a prime minister. I may appear in the body of an official. I may appear in the body of a Bhikshu, a Bhikshuni, an Upasaka, an Upasika, and so forth to my appearing in the body of a Soundhearer, an Arhat, a Pratyekabuddha, or a Bodhisattva in order to teach and rescue beings. It is not that I only appear to them in the body of a Buddha.”




Buddhism 8029 | 
Translated by the Buddhist Text Translation Society. 







I nfinite Resolve! Such are the meritorious deeds done by Gwan Shr Yin, the Bodhisattva who roams throughout the world and appears in various forms to rescue living beings. Therefore you should all wholeheartedly make offerings to the Bodhisattva Who Listens to the Sounds of All the World.




Buddhism 8028 | 
Universal Door Chapter of the Lotus Sutra, translated by the Buddhist Text Translation Society. 







B y elucidating and teaching the ultimate truth to sentient beings, he delivers them from the state of extreme pains, from the conditions in which suffering is so great as to prevent people from finding time for Buddhist practices, and also from the conditions in which suffering is not so great as to prevent them from doing so.




Buddhism 8027 | 
Translated by Hisao Inagaki. 







I n times of terror, crisis, and trouble, the Great Bodhisattva Gwan Shr Yin can bestow courage and dispel all fears. Therefore, all throughout the Saha world we call him Giver of Courage63.




Buddhism 8026 | 
Universal Door Chapter of the Lotus Sutra, translated by the Buddhist Text Translation Society. 
63 Giver of Fearlessness.







W hile dwelling deep in meditation, he visualizes all the innumerable Buddhas and in an instant visits every one of them.




Buddhism 8025 | 
Translated by Hisao Inagaki. 







P erfect and complete in psychic power, widely versed in wisdom’s subtle skills, in lands throughout the ten directions, The Bodhisattva manifests at will.




Buddhism 8024 | 
Universal Door Chapter of the Lotus Sutra, translated by the Buddhist Text Translation Society. 







W ith penetrating insight into the essential nature of dharmas, he discerns different aspects of living beings and closely watches over all the worlds. In making offerings to the Buddhas, he manifests transformed bodies like flashes of lightning.




Buddhism 8023 | 
Translated by Hisao Inagaki. 







T heir numberless response-bodies took beings across and liberated them, extricating and rescuing those of the future so they could transcend the bonds of all mundane defilements.




Buddhism 8022 | 
Book 1, translated by the Buddhist Text Translation Society. 







H e is above all worldly affairs and his mind, always serene, dwells on the path of emancipation; this gives him complete control over all dharmas.




Buddhism 8021 | 
Translated by Hisao Inagaki. 







T he Buddha himself dwells in the Great Vehicle62, And in accord with the Dharmas he has gained, Adorned with the power of samadhi and wisdom, He uses these to save living beings.




Buddhism 8020 | 
Book 1, translated by the Buddhist Text Translation Society. 
62 The Great Vehicle Buddhism







Y ou should realize that the Tathagata’s perfectly enlightened wisdom is unfathomable, capable of leading innumerable beings to emancipation, and that his penetrating insight cannot be obstructed.




Buddhism 8019 | 
Translated by Hisao Inagaki. 







T here is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit.




Buddhism 8018 | 
v.39, translated by Acharya Buddharakkhita. 







I f you can influence phenomena, then you are the same as the Tathagata. With body and mind perfect and bright, you are your own unmoving Way-place. The tip of a single fine hair can completely contain the lands of the ten directions.




Buddhism 8017 | 
Book 2, translated by the Buddhist Text Translation Society. 







H aving well learned the extensive wisdom of fearlessness and having realized the illusory nature of dharmas, he destroys Mara’s nets and unties all the bonds of passion.




Buddhism 8016 | 
Translated by Hisao Inagaki. 







E ven during the cataclysmic fire at the end of a Kalpa, when ocean beds are burnt dry, or during the blowing of the catastrophic wind when one mountain topples on another, the real and everlasting bliss of ‘Perfect Rest’ and ‘Cessation of Changes’ of Nirvana remains in the same state and changes not.




Buddhism 8015 | 
The Dharma Jewel Platform Sutra, ch.7, translated by A. F. Price and Wong Mou-Lam. 







T he Supreme Maha-Parinirvana is perfect, permanent, calm, and illuminating.




Buddhism 8014 | 
The Dharma Jewel Platform Sutra,ch.7, translated by A. F. Price and Wong Mou-Lam. 







W ith arising and ceasing gone, tranquility was revealed. Suddenly I 61 transcended the worldly and transcendental, and a perfect brightness prevailed throughout the ten directions.




Buddhism 8013 | 
Book 6, translated by the Buddhist Text Translation Society. 







P eople in the world strive for things of little urgency. Amidst extreme evils and severe sufferings, they diligently work . . . dictated by their minds. . . . Whether they have or do not have, they worry.




Buddhism 8012 | 
Translated by Pure Land Translation Team. 







H aving become a Buddha in this world, I now dwell in the midst of the five evils, the five sufferings, and the five burnings. This is extremely painful for me. I will teach multitudes of beings, making them abandon the five evils, avoid the five sufferings, and escape from the five burnings. I will train their minds and lead them to practice the five good deeds, so that they may acquire merit and virtue and attain emancipation, long life, and Nirvana.




Buddhism 8011 | 
Translated by Hisao Inagaki. 







H ard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas.




Buddhism 8010 | 
v.182, translated by Acharya Buddharakkhita. 







I know that these living beings have never cultivated good roots. They are firmly attached to the five desires, and, out of stupidity and love60, become afflicted. Because of all their desires, they fall into the three evil paths, they turn on the wheel in the six destinies, suffering utter misery.




Buddhism 8009 | 
Ch.2, translated by the Buddhist Text Translation Society. 
60 Obsessed passion.







B ecause all beings have different consciousness and thoughts, they perform different actions and as a consequence there is the turning around (cycle of rebirth) in all the different courses of existence.




Buddhism 8008 | 
Translated by Saddhaloka Bhikkhu. 







S o it is that when the seven destinies of hell-dwellers, hungry ghosts, animals, people, spiritual immortals, gods, and asuras are investigated in detail, they are all found to be murky and embroiled in conditioned existence. Their births come from false thoughts. Their subsequent karma comes from false thoughts.




Buddhism 8007 | 
Book 9, translated by the Buddhist Text Translation Society. 







H aving lost sight of that original brightness, although beings use it to the end of their days, they are unaware of it, and unintentionally enter the various destinies.




Buddhism 8006 | 
Book 1, translated by the Buddhist Text Translation Society. 







T he root of beginningless birth and death, which is the mind that seizes upon conditions and that you and all living beings now make use of, taking it to be your own nature.




Buddhism 8005 | 
Book 1, translated by the Buddhist Text Translation Society. 







E ach receives his karmic consequences and nobody else can take his place. In accordance with different acts of good and evil, people are destined to realms of bliss or suffering.




Buddhism 8004 | 
Translated by Hisao Inagaki. 







T he Great Ghost of Impermanence comes so unexpectedly that the spirit of the deceased drifts unconsciously without knowing his offenses and blessings. For forty-nine days they are as if in a state of delusion and deafness or under judgment for their karmic retributions. Once judgment is fixed, rebirths are undergone according to their karma. Pending judgment, the deceased has to go through myriads of sufferings, not to mention the agonies of falling to the evil paths.




Buddhism 8003 | 
Translated by Pure Voices. Hong Kong. 







F ully worn out is this body, a nest of disease, and fragile. This foul mass breaks up, for death is the end of life.




Buddhism 8002 | 
v.148, translated by Acharya Buddharakkhita. 







E re long, alas! This body will lie upon the earth, unheeded and lifeless, like a useless log.




Buddhism 8001 | 
v.41, translated by Acharya Buddharakkhita. 







W hen this world is ever ablaze, why this laughter, why this jubilation? Shrouded in darkness, will you not see the light?




Buddhism 8000 | 
v.146, translated by Acharya Buddharakkhita. 







B lind is the world; here only a few possess insight. Only a few, like birds escaping from the net, go to realms of bliss.




Buddhism 7999 | 
v.174, translated by Acharya Buddharakkhita. 







T he world is impermanent . Countries are perilous and fragile. The body is a source of pain, ultimately empty. The five skandhas are not the true self. Life and Death is nothing but a series of transformations-hallucinatory, unreal, uncontrollable. The intellect is a wellspring of turpitude, the body a breeding ground of offenses.




Buddhism 7998 | 
Translated by the Buddhist Text Translation Society. 







F orm does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form.




Buddhism 7997 | 
Translated by the Buddhist Text Translation Society. 







D o not follow the knowing and seeing influenced by objects before you. True understanding does not follow from the sense organs. Yet lodged at the organs is the potential to discover mutual functioning of the six organs.




Buddhism 7996 | 
Book 4, translated by the Buddhist Text Translation Society. 





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