This is what I heard one time when the Buddha was residing with the Kuru people, in the village of Kalmasadamya.
The World-Honored One addressed the monks: “I will offer you now the Teaching that is good at the beginning, good at the middle and good at the end; good in its meaning and good in taste, pure, and homogeneous, the Teaching that will help you successfully lead the pure and noble life of a monk. This is the Teaching of Emptiness in the True Sense of the Word. Please listen and reflect skillfully on it.
This is what I heard the Buddha say one time when he was staying in the Anathapindika Monastery in the Jeta Grove.
At that time the Buddha had with him a Sangha of 1,250 bhikshus, all arhats and the most well-known among his senior disciples, including Shariputra, Mahamaudgalyayana, Mahakashyapa, Mahakatyayana, Mahakaushthila, Revata, Shuddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindolabharadvaja, Kalodayin, Mahakapphina, Vakkula, and Aniruddha.
There were also present Bodhisattvas of great stature like Manjushri, Ajita, Gandhahastin, Nityodyukta and many other great Bodhisattvas as well as countless heavenly beings including Indra.
How may we overcome the fear of birth and death
and arrive at the state that is as indestructible as a diamond?
What way can direct us in our practice
to sweep away our thousands of illusions?
If the awakened mind shows its compassion
and opens up for us the treasure store,
then we may bring into our lives
the wonderful diamond teachings.
This is what I heard one time when the Buddha was staying in the monastery in Anathapindika’s park in the Jeta Grove near Shravasti with a community of 1,250 bhikshus, fully ordained monks.
That day, when it was time to make the almsround, the Buddha put on his sanghati robe and, holding his bowl, went into the city of Shravasti to beg for food, going from house to house. When the almsround was completed, he returned to the monastery to eat the midday meal. Then he put away his sanghati robe and his bowl, washed his feet, arranged his cushion, and sat down.
Last Updated (Sunday, 16 August 2009 20:04)
Bodhisattvas, who in this life endeavor to remove
all obstacles and afflictions,
giving rise to a peaceful mind with confidence,
dwelling in awakened calm—
rely on the Practice of the Highest Understanding.
All the rivers on Roseapple Island,
producing the healing herbs, fresh fruits and flowers,
derive their power from the Naga King
who dwells in the cool Manasarowara Lake.
Last Updated (Sunday, 16 August 2009 20:03)
Chanting the Lotus Sutra by night,
the sound shook the galaxies.
The next morning when planet Earth woke up,
her lap was full of flowers.
Buddha of ten thousand beautiful aspects,
may I ask you this question:
“Why did they give that bodhisattva
the name Avalokita?”
The World-Honored One, beautifully adorned,
offered this reply to Akshayamati:
Last Updated (Sunday, 16 August 2009 20:03)
Body, speech and mind, purified, in oneness,
I bow deeply to touch limitless Buddhas
of the past, present, and future
throughout all worlds in the Ten Directions.
The power of Samantabhadra’s vow
enables me to be present everywhere.
Where there is a Buddha, I am there.
As Buddhas are countless, so too am I.
Last Updated (Sunday, 16 August 2009 20:02)
I heard these words of the Buddha one time when the Lord was staying at the Bamboo Forest Monastery near the town of Rajagriha.
At that time there was a bhikshu who, in the very early morning, came to the banks of the river, took off his upper robe and left it on the bank, and went down to the river to bathe. After bathing, he came out of the river, waited until his body was dry, and then put on his upper robe.
At that time a goddess appeared, whose body, surrounded by light, lit up the entire bank of the river.
Last Updated (Sunday, 16 August 2009 17:27)
I heard these words one time when the Buddha was staying at the Anathapindika Monastery in the Jeta Grove, near Shravasti.
At that time, the Bhikshu Arittha, who before being ordained had been a vulture trainer, had the wrong view that according to the teachings of the Buddha, sense pleasures are not an obstacle to the practice. After hearing this, many bhikshus went to Arittha and asked,
“Brother Arittha, do you really believe that the Buddha teaches that sense pleasures are not an obstacle to the practice?”
Arittha replied, “Yes, friends, it is true that I believe the Buddha does not regard sense pleasures as an obstacle to the practice.”
Last Updated (Sunday, 16 August 2009 17:01)
I heard these words of the Buddha one time when he was staying in Savatthi in the Eastern Park, with many well-known and accomplished disciples, including Sariputta, Mahamoggallana, Mahakassapa, Mahakacchayana, Mahakotthita, Mahakappina, Mahachunda,Anuradha, Revata, and Ananda.
The senior bhikkhus in the community were diligently instructing bhikkhus who were new to the practice — some instructing ten bhikkhus, some twenty, some thirty, and some forty; and in this way the bhikkhus who were new to the practice gradually made great progress.
Last Updated (Sunday, 16 August 2009 20:00)
This is what I heard one time when the Buddha was in the Anathapindika Monastery in the Jeta Grove near to the town of Shravasti.
That day the Buddha told the monks: “There are four kinds of nutriments which enable living beings to grow and maintain life. What are these four nutriments? The first is edible food, the second is the food of sense impressions, the third is the food of volition, and the fourth is the food of consciousness.”
Last Updated (Sunday, 16 August 2009 19:57)