Savatthi: The city where the Buddha spent his last twenty years

Painting in Nava Jetavana Vihara, Savatthi.

While in Rajgir the wealthy businessman Anathapindika first met the Buddha and invited him to come to Savatthi. The Buddha said he would be happy to come but asked that suitable accommodation be provided. When Anathapindika returned to Savatthi he purchased a park near the town and built a large monastery on in. Called Jetavana, this park became the Buddha's favourite resort and he spent every rainy season of the last 20 years of his life except one there.

Today the ruins of Jetavana's many monasteries are set in attractive and peaceful gardens. The Buddha delivered more discourses here than in any other place so if you wish to read some while you are you have plenty to choose from. I recommend the Kakacupama Sutta, the Vimamsaka Sutta and or the Angulimala Sutta, all of them from The Middle Length Discourses. There are plenty of Buddhist temples near the ruins that offer accommodation. Perhaps the best is the Sri Lankan temple right next to the main gate. Don't miss the paintings in the main shrine (see above). If you do not intend to go on to Sankassya you can take a bus or vehicle from Savatthi to Lucknow and from there get the train to Delhi. If you have the time visit the State Museum in Lucknow which is in the grounds of the zoo. It has an excellent collection of Buddhist sculpture and is open from 10:30 am to 4:30 pm and closed on Monday.

Source:
http://www.buddhanet.net/e-learning/pilgrim/pg_26.htm

4 Places Of The Lord Buddha

Lumbini - The Birth Place of The Lord Buddha

Prince Siddhartha was born in a lovely garden called Lumbini. The main things to see in Lumbini today are the Asokan pillar with its inscription mentioning that "here the Buddha was born", the nearby ruins that are presently undergoing restoration and the modern temples. Lumbini is just a few kilometres inside Nepal but getting there requires all the formalities of crossing an international border.

There are plenty of hotels in Bhairawa which you have to pass through to get to Lumbini but it is better to stay in some of the temples near Lumbini. If you intend to enter Nepal and return to India you will need to apply for a Multiple Entry Visa when you get your Indian visa. You can apply for a Nepalese visa at the border itself. A 15 day visa costs US $15 and a 30 day visa costs US $25 payable only in either US $ or Nepalese rupees. Crossing the border can be a slow tedious business unless 'baksheesh' is offered to officials.
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Bodh Gaya: Where Prince Siddhartha attained Enlightenment under the Bodhi Tree


This small town, known at the Buddha's time as Uruvela, is the place where all Buddhas, past and future, did and will become enlightened, it is the centre of the Buddhist universe, the Navel of the Earth. In the middle of the town is the Mahabodhi Temple with the Bodhi Tree behind it and the surrounding shrines marking the Buddha's seven weeks in Bodh Gaya. Sit in the gardens or walk through the town and you will see pilgrims from Thailand and Tibet, Bhutan and Burma, Singapore, Sri Lanka and a dozen other nations. Go to the great tank just south of the Temple and admire the hundreds of pink water lilies in bloom. Stroll through the museum and look at the sculptures and other antiquities or rise before dawn and watch the lamas in the Tibetan temple doing their puja.

If you feel the need to get away from the town and its temple for a while then go for a stroll along the wide and sandy Naranjara River. If you are there during the full moon spend the night meditating under the Bodhi Tree. There is the 80 foot high Japanese Buddha at the far end of town but I prefer the ancient Buddhas around the temple with their more human dimensions and their sublime smiles. Just outside the town a new 152 meter high statue of Maitriya is being constructed as if to prove that bigger is not always better. Many Buddhists countries or organisations have built temples around Bodh Gaya, most in traditional styles. The Tibetan, Bhutanese and Thai temples are particularly attractive.

There are plenty of hotels to choose from but you may prefer to stay in a place run by Buddhists. The Root Institute a little out of town is clean, quite and set in a lovely garden. The Mahabodhi Society Rest House is very convenient being close to the Temple and like the Burmese Temple is good for a long term stay. The Mahabodhi Society, the Root Institute and the Korean temple have excellent projects to help local people. Check out what they are doing, you might like to make a donation. Christopher Titmuss conducts meditation courses each year at the Thai temple. For information concerning dates and other details contact Gaia House, West Ogwell, Newton Abbot, Devon, TQ12 6EN, UK.

If you want read more about Bodh Gaya you will find my Navel of the Earth, The History and Significance of Bodh Gaya full of information about this most sacred place. It is available from the BDMS, 567A Balestier Road, Singapore, 1232. Apart from Gaya you can make three other day trips from Bodh Gaya; to Pragbodhi, to Gurpa and to the little visited Barabar Hills.

If you plan to hire a car try Middle Way Travels 7\11 Main Road, Bodh Gaya, just near the main gate of the Temple. Phone or Fax + 91361

Source:
http://www.buddhanet.net/e-learning/pilgrim/pg_02.htm
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A History of Bodh Gaya
by Venerable S. Dhammika

Just before the full moon day of the month of Vesakha in about the year 528 BCE, a young ascetic of noble birth, worn out by years of self denial, arrived on the outskirts of the small village of Uruvela nestled on the banks of the sandy Neranjara River. Many years later he described the scene that unfolded before him. "There I saw a beautiful stretch of countryside, a beautiful grove, a clear flowing river, a lovely ford and a village nearby for support. And I thought to myself; 'Indeed, this is a good place for a young man set on striving' ". He settled himself under the spreading branches of the a nearby tree and prepared to begin his meditation. Just then a young woman named Sujata happened to be passing and noticing how thin he was, ran quickly home and brought him a bowel of milk rice and sweet honey. Strengthened by this nutritious meal the ascetic began his meditation. All night he sat there as the leaves of the tree quivered in the gentle breeze and the moon shone bright in the velvety black sky. Eventually the clouds of ignorance dissolved and he saw the Truth in all its glory and splendour. He was no longer Prince Siddhartha or the ascetic Gotama. He had become the Awakened One, the Compassionate One, the Light of the World, the Buddha Supreme. The Buddha spent the next seven weeks near Uruvela experiencing the bliss of enlightenment and moving to a different location every seven days. Then he set off for Sarnath near Varanasi to proclaim to the world the profound and liberating truths he had realised. Some months later, back in Uruvela again, he met three old ascetics with matted hair of the type that some Hindu swamis still wear, the brothers Nadi Kassapa, Gaya Kassapa and Uruvela Kassapa. Although revered teachers themselves they had never heard such wisdom as they did from the Buddha's lips nor had they ever experienced the serenity and joy that showed so clearly on his smiling face. The three brothers, followed by their thousand disciples, bowed at the Buddha's feet and asked him to ordain them as monks. This done, the whole party with the Buddha at its head set out for Rajgir. There is no evidence that the Buddha ever returned to Uruvela. But as his teachings spread and attracted more followers some of these people began to want to see the place where their teacher had attained enlightenment. Understanding that this could arouse faith or further nourish faith already aroused, the Buddha encouraged such visits. Thus the Buddhist tradition of pilgrimage began. By the 2nd century BCE the name Uruvela fallen into abeyance and the village came to be known as either Sambodhi, Vajrasana or Mahabodhi. The name Bodh Gaya only came into use in the 18th century.

There are records of pilgrims coming to Bodh Gaya from all over India and from almost every land and region where Buddhism spread. In the 11th century Acarya Dharmakirti from Sumatra made a pilgrimage to Lumbini, Kapilavatthu and Bodh Gaya. When I Tsing was in Bodh Gaya in the 7th century he met a monk who had come all the way from what is now Kazakhstan. Vietnamese began coming to India on pilgrimage soon after the introduction of Buddhism into their country in the 6th century. One of the earliest such records concerns two monks, Khuy Sung and Minh Vien, who took a ship to Sri Lanka, sailed up the west coast of India and then went from there by foot to the holy land. The two companions reached Bodh Gaya and then continued on to Rajgir where poor Khuy Sung died. He was only twenty five years old. In about 402 CE, after an epic journey through the mountains and deserts of Central Asia, the gentle and pious Fa Hien reached Bodh Gaya , the first Chinese monk ever to do so. On returning home he wrote an account of his pilgrimage which in later centuries inspired hundreds of others to follow in his footsteps. The most famous of these was Hiuen Tsiang who stayed in India from 630 to 644 visiting Bodh Gaya at least twice during that time. He too wrote an account of his pilgrimage in which he included much detailed and accurate information about Bodh Gaya. In fact, we today are able to identify many locations in and around the Mahabodhi Temple and know their histories and the legends associated with them, because of Hiuen Tsiang's book. Another pilgrim, this time a Tibetan, who also bequeathed to us much information about Bodh Gaya's past was the scholar monk Dharmasvamin. He arrived in the spring of 1234 only to find that "the place was deserted and only four monks were staying there. One of them said; 'It is not good! All have fled from the Turushka soldiers'. The monks blocked up the door in front of the Mahabodhi Image with bricks and plastered it. Near it they placed another image as a substitute. They also plastered up the outside door of the Temple. On its surface they drew an image of Mahesvara to protect the Image from the non-Buddhists. One of the monks said; 'We five dare not stay here and shall have to flee'. As the days stage was long and the heat great, they felt tired and as it became dark, they remained there and fell asleep. Had the Turushkas come they would not have known it". The danger passed and Dharmasvamin and the other monks were able to come back. Dharmasvamin stayed for three months, went off to Rajgir and Nalanda and then returned to Tibet. His biography includes details of everything he saw and experienced in Bodh Gaya and is the last full account of the place until 1811.

The first evidence of a Sri Lankan coming to Bodh Gaya is an inscription by a monk named Bodhiraksita written in the 1st century BCE. This inscription is incidentally, also the earliest evidence of any pilgrim from outside India coming to Bodh Gaya. According to the Rasavahini a monk named Culla Tissa and a group of lay pilgrims made their way Bodh Gaya in about 100 BCE. King Silakala of Sri Lanka (518 -531) spent his youth as a novice in one of Bodh Gaya's monasteries. The last Sri Lankan we know of to have visited Bodh Gaya until modern times came in the second half of the 15th century. This monk, named Dharmadivakara, went to Bodh Gaya and then decided to go on from there to Wu Tai Shan in China. While at the sacred mountain he met some Tibetans who invited him to their country where he travelled and taught widely. However, the strain of several long years of travel, the strange food and the cold climate all proved too much for poor Dharmadivakara for we read that on his way back to Sri Lanka he disrobed in Nepal and later died in India. But Sri Lankans were not just enthusiastic about going to Bodh Gaya on pilgrimage, they also did much to make it a vibrant and thriving centre of Buddhism. When, during the first half of the 4th century CE, the younger brother of King Meghavana (304-332) went on pilgrimage to India he found it difficult to get proper accommodation. On his return to Sri Lanka he mentioned this to his brother the king who decided to ask the Indian ruler for permission to build pilgrims' rests at all the holy places. Permission was given to build one such establishment and thus the great Mahabodhi Monastery came to be built at Bodh Gaya on the north side of the Temple compound. An inscribed copper plaque above the door of this monastery announced that hospitality was to be given to everyone who came. It read, "To help all without distinction is the highest teaching of all the Buddhas". In later centuries the Mahabodhi Monastery grew into a great monastic university on a par with Nalanda and Vikramasila and became the premier centre for the study of Theravada Buddhism in India. Buddhaghosa wrote both the Atthasalani and the now lost Nanodaya at this monastery before going to Sri Lanka. Other famous names associated with it include the Chinese monks Chin-hung and Hsuan-chao, the south Indian monk Dharmapala, author of the Madyamakacatuhsatika, and the Kashmiri Tantric siddha Ratnavajra. Tsami Lotsawa Sangye Trak is described in one ancient book as "the only Tibetan ever to hold the chair at Vajrasana" suggesting that he was a professor at the university. The last Therevadin monk whose name is mentioned in connection with the Mahabodhi Monastery is the Sri Lankan pundit Anandasri who subsequently lived and taught in Tibet. He is eulogised in one Tibetan book as "...foremost amongst the many thousands in the Sangha of the island of Simhala, a disciple of Dipankara, residing at Vajrasana, a great scholar... skilled in two languages, one who seeks the benefit of the Sangha, the excellent one". As Anandasri was translating Pali text in the Land of Snows at the very beginning of the 14th century, it is likely that he was teaching at Bodh Gaya at least up to the end of the 13th century, proof that the university still functioned at that time.

Sri Lankans were also ready to help when the Temple needed repairs. A Tibetan work, the Mkhas-pa'i dga-ston, mentions a Tibetan yogi named Ugyen Sangge who, during one of his frequent trips to India, made contact with the king of Sri Lanka and repaired the Mahabodhi Temple with his help. This is said to have happened around the year 1286. The Mkhas-pa'i dga-ston also says that while the work was being done Ugyen Sangge stayed to the north of the Temple with 500 other yogis. This must be a reference to the Mahabodhi Monastery and its inmates and we cannot doubt that it was they who put Ugyen Sangge into contact with the Sri Lankan king in the first place and that they had a major role in the repairs. Given the Sri Lankan Buddhists' deep regard for Bodh Gaya it is not surprising that it was yet again a Sri Lankan, Anagarika Dharmapala, who began the struggle to restore the Temple in 1893 and who build the first modern pilgrims' rest at Bodh Gaya. Like the Sri Lankans the Burmese have long been coming to Bodh Gaya and on at least four occasions have renovated or repaired the Temple. In 1100 King Kyanzittha " got together jewels of diverse kind and sent them in a ship with intent to build up the holy temple of Vajrasana, the great temple built by Asoka, which had fallen utter ruin. His Majesty proceeded to build it anew, making it finer than ever before" Three centuries later in 1471 King Dhammacetiya got "monks endowed with study and practice to embark at Bassein together with skilled masons, painters and builders, much treasure, royal letters written on gold under the authority of his seal and ambassadors of greater and lesser rank" and sent them to repair the Temple once again and to make offerings under the Bodhi Tree.

The main attraction for pilgrims at Bodh Gaya was the Vajrasana and the other six locations where the Buddha had stayed. Another attraction was the Mahabodhi Image, a statue in the Mahabodhi Temple that was believed to be an exact likeness of the Buddha himself. The legend concerning the origins of this famous statue is thus. When the Temple was built it was decided to enshrine a statue in it but for a long time no sculpture good enough could be found. One day a man appeared saying that he could do the job. He asked that a pile a scented clay and a lighted lamp be put in the Temple sanctum and the door be locked for six months. This was done but being impatient the people opened the door four days before the required time. Inside was found a statue of great beauty, perfect in every detail except for a small part on the breast that was unfinished. Sometime later a monk who slept in the sanctum had a dream in which Maitriya appeared and said that it was he who had made the statue. The Mahabodhi Image was the most revered statue in the Buddhist world and is mentioned in records for nearly a thousand years. The main temples at both Nalanda and Vikramasila had copies of this statue in them. When the Chinese envoy Wang Hiuen Ts'e returned home in the 7th century with a model of the Mahabodhi Image he was swamped with requests by people wanting to make copies of it. When the great Bengali pundit Atisa was in Tibet in the 11th century he sent a message back to Vikramasila in India asking that a painting of the Mahabodhi Image be made and sent to him. A Buddha statue the same dimensions as the Image is enshrined in the great stupa at Gyantse. The measurements for this copy were obtained from Sariputra, the last monk from Bodh Gaya when he was passing through Tibet in 1413. The Tibetan Tantric siddha Man-luns-po mentions seeing the Mahabodhi Image when he was in Bodh Gaya in 1300 and another pilgrim, Jinadasa of Parvata, came and worshipped it some time during the 15th century. But after that we here no more of it. The statue now on the Vajrasana inside the Mahabodhi Temple was found in the ruins and placed there by Cunningham in 1880. It dates from about the 10th century.

There were also colourful festivals to attract pilgrims. The most important of these was at Vesakha in May when people would worship the Bodhi Tree. Hiuen Tsiang wrote, " On this day princes , monks and lay people come of their own accord in myriads to the Bodhi Tree and bathe it with scented water and milk to the accompaniment of music, flowers are offered and lights are kept continually burning". The Kathina festival at the end of the rainy season in October went for seven days and attracted large numbers of monks and nuns, while the third festival was an exhibition of relics. When pilgrims returned home they wanted of course to take souvenirs and mementoes with them. Several small models of the Mahabodhi Temple made of stone have been found which are thought to have been made for the pilgrim trade. Another popular souvenir were seeds and leaves from the Bodhi Tree. A 13th century inscription from Pagan in Burma mentions pilgrims returning from Bodh Gaya with such seeds. The Chinese monk Kwang Yuen returned from India in 982 with several leaves and in 1009 an Indian monk arrived at the Chinese court and presented the emperor with several leaves from the Bodhi Tree and an impression of the Vajrasana.

The popularity of pilgrimage gave rise to a whole body of literature, mainly stutras praising the holy places and exhorting the faithful to visit them. There were also mahatyaya or guide books to help pilgrims find there way and to inform of the times of particular festivals. The 14th century Tibetan scholar Jamdun Rigpel Rilti is said to have written a guide book to Bodh Gaya but unfortunately this work is now lost. Ancient Buddhist maps always showed either Mount Meru or Bodh Gaya in their centre. The most famous of these is the Gotenjiku Zu, Map of the Five Indias, drawn by the Japanese monk Juaki in 1364. This map is based carefully on Hiuan Tsiang's account of his pilgrimage to India and indeed even marks his route with a red line. Mount Meru and Lake Anotatta with the traditional four rivers flowing out of it is shown in the centre while Bodh Gaya is located towards the south-east The purpose of maps like the Gotenjiku Zu was didactic and scholarly rather than practical but route maps meant to be used by those going to India existed too. One of the few such maps that survives, from northern Thailand, was drawn in the 19th century although based on a much earlier prototype, probably by someone who had actually been to India. The map shows important pilgrimage sites like Rajgir, Kusinara, Campa and Dona's stupa, and gives their direction and the number of days needed to reach them from the Mahabodhi Temple, which is depicted in the centre of the map.

It is widely believed that Bodh Gaya's temples and monasteries were destroyed soon after the Muslim invasion of India in 1199. There is no evidence to support this belief. On the contrary, records show that Bodh Gaya continued to function as a centre of Buddhist scholarship and pilgrimage up to at least the beginning of the 15th century. When Dharmasvamin came in 1234 there were still 300 Sri Lankan monks in the Mahabodhi Monastery. Shortly before his visit some Muslim soldiers had tried to steal the gems from the eyes of the Mahabodhi Image but this seems to have been just a part of a brief smash and grab raid that did little other damage. Twenty eight years later King Jayasena donated some land in trust to Mangalasvamin, the abbot of the Sri Lankan monastery. In 1298 a party of Burmese came to make offerings at the Bodhi Tree and to repair the Temple. They were helped in what they did by the resident monks. If you look at the paving stones on the floor inside the Mahabodhi Temple you will notice some have inscriptions and drawings on them. These were made between 1302 and 1331 by groups of pilgrims from Sindh . At the beginning of the 15th century Cingalaraja repaired some of Bodh Gaya's shrines with the help of a monk named Sariputra and shortly after this an embassy from the emperor of China arrived with a letter for Sariputra, inviting him to visit that country. Records mention Sariputra passing through Kathmandu in 1412 and Gyantse in Tibet the following year. This is the last mention until the 19th century of monks actually residing at Bodh Gaya although a trickle of pilgrims kept coming. In 1427 the Indian Tantric siddha Vanaratana planned to go to Bodh Gaya to erect a statue of his teacher but fear of being attacked by bandits made him cancel his trip. There is no doubt that Bodh Gaya endured at least two attacks by Muslims but the monks survived these and continued with their meditation and study. However with the stream of pilgrims gradually drying up and royal patronage no longer forthcoming, staying at Bodh Gaya became increasingly difficult and one by one the monks and nuns drifted away and Bodh Gaya was deserted.

Sometime in perhaps the 16th or 17th centuries a Hindu swami settled down near the crumbling Mahabodhi Temple and being ignorant of the true identities of the Buddha statues scattered around, began worshipping them as Hindu gods. This swami's successors , the Mahants, eventually became powerful and wealthy and began to look upon the Mahabodhi Temple as their private property. In 1877 the king of Burma received permission from the British Government to repair the Mahabodhi Temple and soon after sent a large delegation of officials and craftsmen to do the work. Knowing nothing of archaeology these Burmese did enormous damage and destroyed much important evidence about the Temple's history. Finally, at the insistence of Alexander Cunningham, the then Director General of the Archaeological Survey, the government intervened and did the job at a total cost of 100,000 rupees. In 1891 a young man named Anagarika Dharmapala came to Bodh Gaya to worship the place where the Buddha had attained enlightenment. He expected to be inspired and uplifted by such a holy place but all he saw were greedy brahmins nagging him for money and local people using the Temple compound as a toilet. He was deeply shocked and being of strong faith and abundant energy he then and there conceived the audacious idea of restoring Bodh Gaya to its former glory. This immediately put Dharmapala on a collision course with the Mahant and his minions. Until his death in 1932 he struggled on ,often alone, through physical attacks and court cases, despite reversals and disappointments, but never lost sight of his noble goal. Finally in 1949, mainly due to the efforts of Mahabodhi Society, the organisation Dharmapala had founded to continue his work, the Bodh Gaya Act was passed, making provision for the setting up of a committee of four Hindus and four Buddhists to manage the affairs of the Temple. Even today this arrangement is far from satisfactory and is still the cause of problems which can only be resolved when Buddhists alone administer the Temple built on the spiritual and geographical heart of their religion.

Source:
http://www.buddhanet.net/e-learning/pilgrim/pg_histbg.htm
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Sarnath: The deer park where Buddha preached his first two discourses


Just 13 kilometres from Varanasi is Isipathana, now called Sarnath, the deer park where the Buddha first proclaimed the Dhamma to the world. He taught two discourses here, the Dhammacakkhapavathana Sutta and the profound Anattalakhana Sutta. Both discourses are in the booklet Three Cardinal Discourses of the Buddha, Wheel No 17. Set in well maintained gardens Sarnath's ruins are a pleasant place to stroll amongst or meditate in. The main things to see are Asoka's pillar, the ruins of the Mulagandhakuti and the huge Dharmek Stupa. Further to the east is the modern Mulagandhakuti Vihara with its beautiful wall paintings and behind it the Deer Park. The Sarnath Museum houses some of the greatest treasures of Indian Buddhist art and should not be missed. Asoka's lion capital and the beautiful Teaching Buddha are amongst the most beautiful sculptures ever made. It is open from 10 am to 5 pm and closed on Friday.

There are also several modern temples to see as well; the Burmese, Chinese, Korean and Thai temples, three Tibetan temples and the Japanese temple. The new Vidyadhara Tibetan Institute behind the Deer Park is particularly attractive. You can either stay in one of the numerous hotels on offer in Varanasi or better, at Sarnath itself which is quieter and cleaner than Varanasi and has a definite Buddhist atmosphere. You will also be able to join the chanting in the Mulagandhakuti Vihara at 6 each night. The bell announces the commencement of the service. The main places to stay in Sarnath are the basic but adequate Mahabodhi Society next to the archaeological park or the Thai temple just down from the museum. This place is clean and bright and is set in extensive gardens. One other tip. Avoid Sarnath on the weekends when there are big and very noisy crowds. During your stay in Sarnath I recommend you go into Varanasi on at least two or three occasions, it is one of the most fascinating cities in India. You can take the early bus and return in the evening. If you need to hire a vehicle try Mr Lal Nehru right next to the gate of the Thai temple; Tel and Fax 585380, Email: chrisnehrulal@yahoo.com. After your stay head for Gaya, some 200 kilometres south-east of Varanasi.
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Kusinara: Where the Buddha attained Parinivana

Ramabhar Stupa: The Buddha's creamation place, Kusinara.

In his eightieth year the Buddha and a group of monks arrived in this small place. Ananda described it as 'a wattle and daub town'. Exhausted and sick the Buddha was unable to go on and he laid down to rest between two sal trees. His final hours and the events that filled it are movingly described in the last part of the Mahaparinibbana Sutta which you will find in the Long Discourses. The Nirvana Temple and stupa later built over the site of the parinivana as well as the ruins of several monasteries are set in attractive and well maintained gardens. The tall slender trees on the right of the path as you enter are sal trees.

A little further down the road is the ruins of the stupa marking the place where the Buddha's body was cremated. A new museum had recently been built in Kusinara but it has a very modest collection of exhibits. Of late pseudo monks hassling visitors for money had become a real problem at Kusinara. Don't make it worse by encouraging them. The Tourist Bungalow opposite the ruins offers Indian standards at western prices so you might prefer staying at Burmese, Thai or Tibetan monasteries. Alternatively you can stay in Gorakhpur which you have to pass through to get to Lumbini. Try the Hotel Elora near the railway station or the nearby Standard Hotel. When you are ready to move on head for the India-Nepal at Sonauli via Gorakhpur and Nautanwa.

Source:
http://www.buddhanet.net/e-learning/pilgrim/pg_15.htm

The Dharani Sutra of the Buddha on Longevity, the Extinction of Offences and the Protection of Young Children

Thus I, Ananda, have heard. At one time, the Buddha was at Mount Grdhrakuta, at the City of Royal Palace, together with a thousand two hundred and fifty disciples, who accompanied Him wherever He went.

There were also twelve thousand Bodhisattvas, Mahasattvas, the eight fold division of Gods and dragons, ghosts and spirits, humans and non-humans, who came together from different directions to listen to The Buddha Dharma.

At the same time, before expounding the Dharma, The Buddha, with His Spiritual Power, emitted different colourful lights, such as green lights, yellow lights, red lights, white lights and other lights, which shone forth from His face. In every ray of the colourful lights, there appeared uncountable Transformation Buddhas.

Every Transformation Buddha was able to carry out inconceivable tasks of the Buddha, and transform uncountable and limitless Transformation Bodhisattvas. Everyone of the Transformation Bodhisattvas again praised, and sang about the merits and virtues of The Buddha.

The lights which were emitted by the Buddha were subtly wonderful and immeasurable. They shone forth pervasively up to the Heavenly Dwelling of Neither Thought Nor Non-Thought and down to the Avici Hell.

Those living beings who had encountered the illumination of the Buddha`s Lights would naturally be mindful of the Buddha. Hence they were able to obtain skills-in-means in Zen concentration and attain the fruition position of The First Ground.

At that time, in the assembly there were forty-nine Bodhisattvas who had just brought forth the Bodhi Resolve. They also wished to enquire The Buddha concerning ways and means to obtain longevity, but they did not know how to do so.

At the same time, Manjushri Bodhisattva knew about their wish, so he stood up from His seat, revealed His right shoulder and put His palms together respectfully before the Buddha. On behalf of the forty-nine Bodhisattvas, He asked the Buddha:

`World-Honoured One, I know there are people in this Dharma Assembly who harbour doubts, but do not know how to ask about them. So I wish to ask on their behalf, and may The World Honoured One grant your permission.` The Buddha said, `Good indeed! Good indeed! Manjushri Bodhisattva. Please do not hesitate, but ask on their behalf in order to clear their doubts!`

Manjushri Bodhisattva said, `World Honoured One, all the living beings who are within the sea of birth and death create all kinds of evil karma. From the kalpas of no beginning until now, they revolve constantly on the wheels of the six paths, without any respite. At times, even if they may obtain a human body, (due to) retribution , their lifespan is very short.
In what ways can all these living beings obtain longevity and put an end to all evil karma? May The World Honoured One teach them the Dharma on ways to attain longevity and the means to extinguish all their offences?`

The Buddha answered, `Manjushri! Your kindness and compassion is great and immeasurable. Out of the pity for all sinful beings, you enquire on their behalf the Dharma for longevity and the ways to put an end to all offences. But if I were to talk about them in detail, I am afraid that most sentient beings would be unable to believe, accept, practise and uphold this Dharma.`

Again Manjushri Bodhisattva pleaded with The Buddha for His compassion, `World Honoured One! You are endowed with Great Wisdom. You are the Leader and Teacher of gods and people, the compassionate father of all living beings. You are the Great Dharma King who is able to pronounce all wonderful Dharma with one sound. May the World Honoured One have pity on all living beings and bless them widely with this Dharma!`

Then The Buddha smiled and said to the great assembly, `Please listen wholeheartedly and carefully. Now I will expound widely to you The Dharma?`

`In the past, there was world known as The Pure Land with No-Filth. In that Pure Land, a Buddha by the name The Thus Come One of Pervasive Lights and Proper Views came into the world.`

He was also known as The One Who Is Worthy of Offering, or The Equal and Proper Enlightened One, or The One Who Is Perfect in Wisdom and Practice, or The One Who Is Skillful In Leaving the World Through Liberation, or The One Who Understands the World, or The Unsurpassed Teacher, or The Taming Hero, or The Teacher of Gods and People, or The Buddha, or The World Honoured One. The Buddha was surrounded respectfully by uncountable and limitless Great Assemblies of Bodhisattvas.

When The Buddha was in the world, there was Laywoman by the name Confusion. She was practising the Buddha Dharma in her home life. She begged The Buddha to allow her to leave the home life. Sorrowfully she cried to The Buddha, `World Honoured One, I have created deep and evil karma. I am regretful of my evil conduct, and seek to repent my offences. I hope to reform, in order to lead a life of goodness. I only hope The World Honoured One will bestow kindness upon me and listen to the details!`

`My circumstance is such that my family`s condition does not allow me to bear any children. That is why I used medicine to murder the foetus, which was fully eight months old. The foetus that I aborted was fully grown with four healthy limbs and was complete with a human form.`

`Later I met with a wise man who told me, `People who have purposely aborted the foetus will be infected with serious illnesses in the present lifespan and receive the retribution of a short lifespan with very little blessing. After they have passed away, they will fall into the Avici Hell to experience terribly acute sufferings.`

`After listen to that, I was very frightened and I deeply regret what I have done. I only hope that the World Honoured One, with your strength of great kindness and compassion, will save me from falling into the deep pit. Please tell me the ways of liberation. Do allow me to leave the home life, so as to not undergo such acute sufferings.`

The Thus Come One of Pervasive Lights and Proper Views said to Confusion, `There are five kinds of Evil Karma which are difficult to extinguish, even if one were to repent of them. What are the five kinds of offences? The first one is killing the father, the second one is killing the mother, the third one is abortion, the fourth one is to injure The Buddha, the fifth one is to create disharmony among the Sangha assemblies. These five types of evil and sinful karma are difficult to extinguish.`

After listening to that, the woman Confusion wept sorrowfully with tears like falling rain. Sadly, she made obeisance to The Buddha. Then she fell down before The Buddha and again she begged, `The World Honoured One is of great kindness and compassion, who is able save all beings. I beg the World Honoured One to have pity on me and tell me the way to liberation.`

The Thus Come One of Pervasive Lights and Proper Views told her, `You are supposed to fall down into The Avici Hell because of your evil karma, and experience the acute suffering without any respite. In the cold Hell, the offenders will encounter the severely cold wind and be tortured by the sudden chill. In the feverish Hell of heat, the offenders will experience sudden heat waves, which are brought about by the hot wind.\`

\`In the Uninterrupted Hell, there is no alternating sufferings of sudden coldness or sudden heat as experienced here. But there is a great burning fire, which plunges from the top to the bottom of the hell, then again shoots up from the bottom to the top. The four walls are made of iron, and covered with iron nettings. The four gates, on the East, West, South and North, are also filled with great burning fire of karma.\`

\`The length of time the offender is in the Uninterrupted Hell is eight million Yojanas. Even though he is alone, his body still fully covers the entire hell. If there are more people, each of their bodies also pervasively fills up the entire hell.\`

\`The body of the offenders is covered with great iron snakes. The suffering thus experienced by him is more severe than the great burning fire. Some of the iron snakes may enter his mouth and then come out from his eyes and ears.\`

\`Or there are iron snakes which fully encircle his body. Great fire often bursts out from the limbs and joints of the offender. There are also the iron crows that peck and eat his flesh.\`

\`There are also copper dogs which bite and chew his body. The hellish guards with bulls` heads hold the weapons and roar like thunder. With a harsh voice full of anger, they scolded`

\` `You have purposely murdered the foetus, so you have to undergo this great torture from one kalpa to another kalpa without any respite!` If I were to lie to you about such torturing retribution, then I am not known as The Buddha.\`

\`When the woman Confusion heard the teaching of The Buddha, she was so sorrowful that she fainted and fell on the floor. After some time, she gradually recovered, and again she asked, \`World Honoured One! Is it the case that I alone will experience such torment? Or is this suffering to be experienced by all those women who have purposely aborted their foetus?\`

\`The Thus Come One Pervasive Light told the woman Confusion, `Your foetus is fully grown like a human being. And its dwelling in the womb resembles that of a hell. It also resembles that of a great rock, which oppresses one`s body. If the mother has partaken hot food, the foetus will feel as though it is dwelling in the Heated Hell. If the mother has taken cold food, the foetus will feel as though it is dwelling in the icy cold and chilling Hell. It is tormented by acute suffering the whole day\`

\`You are emotionally unstable because of the fire of delusion which gives rise to evil thoughts. That is why you have purposely taken the poison to abort the foetus.\`

\`You have created such evil karma, so it is natural for you to fall into The Avici Hell. The offenders in the Uninterrupted Hells are your partners.\`

After hearing that, the women Confusion cried sorrowfully. Again she said to The Buddha, \`Once I heard a wise man say, `If we are able to encounter The Buddha, or pure Sangha members, whatever evil offences that we have created will be extinguished, if we seek to repent and reform sincerely`.\`

\` Even when such a man has already passed away and entered the hells, if the relatives who are still alive are able to cultivate goodness and small blessing on his behalf, the dead one will be able to get a rebirth in the heavens!` Are there really such happenings? I beg The World Honoured One to explain this to me!\`

The Thus Come One Pervasive Lights and Proper Views told the Woman Confusion, \`It is true. If there is a living being who has committed all kinds of offences, but was able to encounter The Buddha and the members of the pure Sangha assembly, to repent sincerely and never to commit any more offences, then his sinful karma will be extinguished.\`

\`Even if he has passed away, but his family and relatives are able to pay respect and make obeisance to The Buddha, Dharma and Sangha. If, within the seven days, they are able to read and chant ,on behalf of him, the Sutra of Great Vehicle, and to make offerings to the Triple Jewels with fragrant incense and flowers, the messenger from the Dark Realm will carry the Spiritual Banner of Five Colours, and go to the hall of The King Yama. There troops of ghosts will stand around the front and back of the Banner. They will sing and praise the dead man. With a gentle and subtly wonderful voice, they report to King Yama, `The dead man has accumulated lots of merits!\`

\`When King Yama sees the arrival of the Banner of five colours, he is greatly happy and says aloud, `May my body which is full of offences be like him, in order to accumulate all merits.` \`

\`Immediately, the hells are transformed into pure streams. The hills of knives and the trees of swords are transformed into lotuses. All the offenders feel refresh and blissful.\`

\`If there is another dead man who does not have faith in the Buddha Dharma, who does not read and chant the Sutra of Great Vehicle, whose mind has a lack of filial piety, respectfulness, kindness and compassion, who (instead) believes in deviant paths and evil views. And if, within the seven days, there is no next of kin who is alive to perform goodness and blessings on his behalf., then the messenger from the dark realm will hold the Black Banner, together with innumerable evil ghosts, who make the following report to King Yama, `The dead one has accumulated lots of evil deeds.` \`

When King Yama sees the Black Banner, he gets angry immediately. All the halls and houses vibrate under his thunder-like harsh voice. The offender is immediately sent down to the eighteen layers of hells.\`

\`The offender is forced to climb the trees of swords and hills of knives. Or he is forced to lie on the iron bed, to embrace the bronze pillar, or his tongue is being pulled out and ploughed by a bull. Or his body is being beaten by stony rod, his bones and flesh are grind to powder by a stone grinder.\`

\`In a single day, there are millions of occurrences of birth and death. And then the offender will repeatedly fall into the Avici Hell, to experience acute suffering from one kalpa to another without respite.\`

Before The Thus Come One Pervasive Lights And Proper Views had finished His teaching, suddenly there arose from the empty space a great thunderous roar of harsh and evil voices, which called out to the woman Confusion, \`You have purposely murdered the foetus. You should receive the retribution of a short life. I am the messenger of the ghostly troop, here to catch you to settle the case.\`

The woman Confusion was frightened and lost. She caught hold of the feet of The Thus Come One and wept. She begged, \`May The World Honoured One widely propound the Great Dharma Store of The Buddhas for me, and the way to extinguish all sinful offences. Only then will I die in peace!\`

At that time, The Thus Come One Pervasive Lights and Proper Views, with the awesome spiritual strength of The Buddha, told the ghost messenger, \`Ghastly ghost of impermanence, I am now going to teach the woman Confusion on the Sutra of Longevity and the extinction of offences. Please wait for a while. Naturally there will be a change in circumstances.\`

\`You also should pay attention and listen carefully. I will also tell you the Secret Dharma Door which was taught by The Buddhas in the past, The Sutra of the extinction of offences and the prolongation of lifespan, in order to help you all to stay away from the evil paths.\`

The Buddha said, \`Confusion, you should know that the ghastly ghost of Impermanence does not give any special favours to people. Even if you use innumerable amounts of gold, silver, lapis lazuli, beryl, red pearls, carnelian and other jewelry to bribe him in exchange of your life, it will still be in vain.\`

\`Even people who are in honourable positions, such as The King, the princes, great officers, respectable elder and others, with their awesome spiritual strength, will still be unable to escape the ghastly ghost of impermanence who comes to claim their lives.\`

\`Confusion, you should know that only the word `Buddha` is able to sever the suffering of death. Confusion, there are two types of people who are very rare to be found. They are like the Udumbara Flowers which rarely bloom.\`

\`The first type refers to those people who never practise any evil dharma, nor commit any karmic offences. The second type refers to those who are able to repent and reform when they realise their offences.\`

\`People like these are rare and most precious. As you are able to repent sincerely before me, I will of course teach you The Sutra of Longevity and The Extinction of Offences, in order to free you from the suffering of being chased and caught by the evil ghost of impermanence.\`

\`Confusion, let me tell you. In the future World of Five Turbidities, if there are people who kill the father, harm the mother, who purposely abort the foetus, who destroy The Buddha`s Pagoda and Temple`

\`Who shed The Buddha`s Blood, who create disharmony among The Sangha and others, they have created the five unwholesome deep offences and will surely fall into the Uninterrupted Hell to suffer the acute torments.\`

\`If these beings who have committed the five unwholesome offences are able to accept, uphold this Sutra of Longevity and The Extinction of Offences, to write it down, read and memorize it, or copy it down by themselves, or ask others to copy the Sutra, they will be able to put an end to their offences, and be born in the Brahman Heaven to enjoy the heavenly blessing.\`

\`Isn`t that a better chance for you to extinguish your evil karma, as you are able to meet me personally at this time? Luckily, you have already cultivated lots of good roots in innumerable long kalpas past. In addition, you are eloquent in asking questions, besides repenting and reforming sincerely.\`

\`So, not long from now, you will be able to turn the Unsurpassed Dharma Wheel, and cross over limitless great seas of birth and death. You will be able to fight against the Heavenly Demon Papiyan and destroy the Banner of Victory which was erected by him. You should listen wholeheartedly. I will teach you once the Twelve Conditioned Links of Causation, which was taught by The Buddhas in the past.\`

\`All the living beings are originally pure. But, the arising of a single false thought out of delusion in the past leads to the creation of activities. Because of activities, there create karmic forces, and hence leads to the arising of consciousness to enter the womb. The consciousness that enters the womb will lead to the formation of a foetus presently. When there is a foetus, it is then complete with the six roots such as eyes, ears, nose, tongue, body and mind.\`

\`After leaving the womb, the six roots will experience the six senses of touch. The six senses of touch will give rise to six kinds of feelings. When there is feeling, love will arise. When there is love, the feeling of attachment will arise. Once there is attachment, a man will try to fight to possess. When there is fighting for possession, it will give rise to future karmic causes.\`

\`When there are the future karmic causes, a man will experience birth in the future. When there is birth, it will naturally lead to the process of old age and death, and also all the worries, sorrows, sufferings and torments. This is known as the Door Which Is Accordance with the Production of Twelve Conditioned Links of Causation.\`

\`If there is no false thought because of delusion, then from where will activities and karmic deeds arise? If there is no activity and Karmic deeds, from where will there be the entering of womb by consciousness? When there is no consciousness to enter the womb,what then will give rise to a foetus, the form of a body?\`

\`When there is no feeling, there is no love. Without love, attachment to possession will not arise. When there is no attachment to possession, there are no more karmic causes for future birth`

\`When there is no karmic cause for the future birth, there is no more birth in the future. Without birth, there is also no old age and death. And the worries, sorrows, sufferings and Extinction of the Twelve Conditioned Links of Causation.\`

\`Confusion, you should know that all the living beings are unable to contemplate the Dharma of Twelve Conditioned Links of Causation, and so they revolve and suffer in the seas of birth and death. If there is a man who is able to contemplate the Dharma of Twelve Conditioned Links of Causation, then he is able to see the Reality of Form Dharma. If a man is able to see the Reality of Form Dharma, he indeed sees The Buddha.\`

\`When a man sees The Buddha, he is able to see The Buddha Nature. Why did I say so? Because all The Buddhas also base on the Twelve Conditioned Links of Causation as The Dharma Nature. Now that you are able to listen to the Twelve Conditioned Links of Causation from me, you will obtain the Pure Buddha Nature. You are suitable to be the Dharma Vessel in the Door of The Buddha.\`

\`Now I will again tell you the only True Path. You should give thought to protect single mindfulness. The single mindfulness is known as The Bodhi Mind. The Bodhi Mind is also known as The Mind of the Great Vehicle.\`

\`Because the root nature of the living beings is different, so all the Buddhas and Bodhisattvas teach and differentiate the Three Vehicles. You should constantly be mindful, and look after the Bodhi Mind. Never should you forget it.\`

\`Even if your body is burnt by the five skandas of forms, feelings, thoughts, activities and consciousness, is being swallowed and eaten by the four snakes of earth, water, fire and wind, is being attacked by the three poisoning of greed, hatred and delusion, is being invaded by the six thieves of forms, sounds, fragrance, tastes, senses of touch and dharma, and is being harmed and tormented by the devils and demons, you should remain unmoving and never should you change your Bodhi Mind.\`

\`With the Bodhi Mind, your body will be as hard and firm as the Vajra. Your mind will resemble the empty space, where no one can really harm and destroy it.\`

\`If the Bodhi Mind is firm and solid, it is replete with the four virtues of Nirvana, namely, Permanence, Bliss, True Self and purity. It will help us to attain The Unsurpassed Perfect Enlightenment.\`

\`When you are replete with four virtues of Nirvana, you will be liberated from the conditions of birth, old age, sickness and death, and all the realms of hells. Then the ghastly ghost of Impermanence will naturally have no way to chase and catch hold of you to settle the case.\`

After The Buddha had finished His Teaching, the messenger of the ghosts who dwell in the empty space gave rise to the following thought, \`Then the World Honoured One has said that even the hells could also be transformed into Pure Lotus Pond. Why then do I not renounce the state of the ghost realm?\`

Then he told the woman, Confusion, \`After you have certified to the sagely path, please do not forget to ferry me over!\`

After that, The Thus Come One of Pervasive Lights and Proper Views again taught the woman, Confusion, \`I have already taught you the Dharma of Twelve Conditioned Links of Causation. Now I will teach you also The Six Paramitas, which are also practised by the Bodhisattvas.\`



\`What are the Six Paramitas? The first Paramita is to give expansively. Giving helps us to cross over the feelings of greed and stinginess. The second Paramita is to uphold the precepts firmly. By doing so, we will cross over wrong actions and intentions; of being heedless in committing offences.\`

\`The third Paramita is to be patient always. Such practice will cross over the feelings of hatred and anger. The fourth Paramita is to be diligent constantly. A man who is diligent will cross over laxity and heedlessness. The fifth Paramita is to cultivate concentration diligently. Concentration helps to cross over confusion.\`

\`The sixth Paramita is to clearly penetrate wisdom. A wise man will cross over his delusion and ignorance. When a man is able to uphold the six paramitas fully and completely, only then will he arrive at the other shore. He should never even neglect any one of the Paramitas. There is also a verse on the accomplishment of Buddhahood by The Buddhas in the past.\`

\`All activities are impermanent.

They are the dharma of birth and death.

When there is no more birth and death, a man will enjoy the bliss of quietude and extinction.

You should uphold and practise this dharma joyfully.\`

At that time, the woman Confusion was full of happiness after listening to the Buddha Dharma. Her heart opened up, and became clear and pure. She understood deeply, and had an awakening to the Dharma. With the endowment of the spiritual strength of The Buddha, she rose up to the empty space, and reached a height of seven times the height of a Tor-Lo tree, and sat in meditation peacefully in the empty space.

At that time, there was a wealthy Brahman, of Great Surname, whose wealth was incomparable by others, who, one day, was infected with a serious disease. After being examined by the doctor, it was found that his disease could only be cured by partaking of a mixture of human eyes and herbs.

So, the Wealthy Elder ordered a servant to sing out aloud as follows in all roads and lanes`

\`Who can tolerate the pain of digging out his eyes to sell? I will buy them at a good price. I will exchange them with gold, silver, pearls and jewels. You can take as much as you wish. I will not be stingy. It is a promise!\`

The woman, Confusion heard those words while sitting in the empty space. She was filled with joy, and immediately gave rise to the following thought, \`Now I have listened to the teaching of The Buddha on The Sutra of Longevity. All my evil and sinful karmas have been extinguished. My mind has clearly awakened to The Buddha Nature. And I am able to stay far away from the ghastly ghost of Impermanence, and the acute torments in the hells.\`

\`I should repay the kindness of The Buddha, even if it means to grind down my body and bones into powder.\` After thinking like that, she sang out, \` I am forty-nine years old now. After listening to The Sutra of Longevity and The Extinction of offences from The Buddha, I will give up my body and life and vow to write forty-nine copies of the Sutra on Longevity, even if it means to grind my body down into powder. I only hope that all the living beings will be able to accept, uphold, read and memorize this Sutra. I must sell my eyes in order to pay those who help me to write the Sutra. The value of my eyes is not fixed. So you can pay me as you wish.\`

At that time, the Heavenly King Shakra transformed himself into forty-nine men who came to the home of the woman, Confusion. They said, \`We wish to write the Sutra for you. Only after you have seen the Sutra will you sell your eyes. What do you think?\`

The woman Confusion was genuinely happy, and grateful for their help. Immediately, she cut her body and took out a piece of bone. Then she sharpened it to become the shape of a pen, then offered her blood as ink for them to use to write the Sutra.

After seven days, they managed to finish writing The Sutra. The men who were the transformation bodies of The Shakra Heavenly King told Confusion, \`We hope that you will keep your promise. As we have already finished writing The Sutra, you should dig out your eyes for us after you have read them. Then we will sell them to the Brahman.\`

Then the woman Confusion ordered a man by the surname Chandera to dig out both her eyes. She also asked the forty-nine men to give Chandera a share of the money for selling her eyes.

When Chandera was about to dig out her eyes, the forty-nine men cried out together to prevent him from doing so. They praised her thusly,

\`Rare indeed! Rare indeed! It is inconceivable! This woman, Confusion, who cares not for her body or life, was able to sharpen her bone as pen, to squeeze out her blood as ink, and endure great pain and injuries, just for the sake of writing down this Sutra. How could we have the heart to dig out her eyes?\`

So, with kindness and compassion, they told the woman, Confusion, \`Now, we do not need to sell your eyes to the Brahman. But we hope that after you have accomplished The Way, please come first to rescue and ferry us over!\`

\`In life after life, wherever you are born, we hope to come together to you, to become good knowing advisers, and widely proclaim this Sutra, in order to rescue and carry over all sinful living beings.\`

At that time, the Dragon King Nanda, by using his spiritual penetration power, performed magical transformations, stole the Sutra of the woman Confusion, and kept it at the Dragon Palace. He accepted, upheld and made offerings to The Sutra. The woman, Confusion, who had suddenly lost the Sutra in such a short space of time, was greatly disturbed. She cried tearfully and ran to see The Buddha. She said, \`World Honoured One, I, who care not for body nor lifespan , cut the flesh and dug out the bone to write the Sutra of Longevity, only hoping to widely circulate it among all living beings. But now I have lost the Sutra. I feel extremely sad, just as though my body was pierced by the poisonous arrow. Such pain is difficult to bear.\`

The Thus Come One Pervasive Lights told Confusion, \`Your Sutra was taken by the eight-fold Dragon King, who accepts, upholds and makes offering to it in the Dragon Palace. In fact, you should be happy about it. Don`t be so worried and sorrowful.\`

\`Confusion, your present deed is very good. After your lifespan is over, you will be born into the Heavenly Realm of No-form. With the merits and virtues thus accumulated, you will enjoy the heavenly blessings and bliss. Never will you be born in the form of a woman.\`

At that time, the woman Confusion told The Buddha, \`World Honoured One! My wish is not to enjoy heavenly blessings. But I only hope to meet The World Honoured One in every life, to protect the Bodhi Mind and never to retreat from the Bodhi Path. Wherever I go, I will proclaim this Dharma constantly to all sinful living beings.\`

The Thus Come One Pervasive Lights said, \`Are you telling me a false speech?\` The woman, Confusion answered, \`If I were to falsely lie to you, may I be again chased and tormented by the gh

1999己卯年-愛染明王護摩大法會-01

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2008-068愛染明王図-840 Ragaraja

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DIFFERENT ATTITUDE OF THE HUMAN MIND

"Some persons are like letters carved on a rock, they easily give way to anger and retain their angry thoughts for a long time. Some are like letters written in sand; they give way to anger also, but the angry thoughts quickly pass away. Some men are like letters written in the water; they do not retain their passing thoughts. But the perfect ones are like letters written in the wind, they let abuse and uncomfortable gossip pass by unnoticed. Their minds are always pure and undisturbed."

Venerable Dr. K. Sri Dhammananda