Maitreya Project

"World peace must develop from inner peace. Peace is not just the absence of violence. Peace is the manifestation of human compassion." — His Holiness the Dalai Lama

Who is Maitreya?
“Maitreya Buddha is the embodiment of loving-kindness. Throughout the entire universe, peace comes from the good heart, from loving-kindness.
— Lama Zopa Rinpoche, Spiritual Director of Maitreya Project

Maitreya's name is derived from the Sanskrit 'maitri' meaning 'universal loving-kindness'. Infinitely compassionate and all-knowing, buddhas teach by their words and example in order to guide us along the path to our own spiritual maturity.

"Everyone can make a connection with Maitreya Buddha, so that even if one does not become enlightened during this life time, when Maitreya Buddha teaches one is able to become Maitreya Buddha's disciple and to become enlightened at that time."
— Lama Zopa Rinpoche, Spiritual Director of Maitreya Project



The aim of Maitreya Project is to bring:
- long-term social and economic benefit to millions of people in northern India.
- sustained spiritual benefit to the world community.

The focus of Maitreya Project’s activities is building:
- a 500ft/152m bronze statue of the future buddha Maitreya in Kushinagar, Uttar Pradesh State.
- a 150ft/45m statue of Maitreya in Bodhgaya, Bihar State.

In northern India, Kushinagar and Bodhgaya are regions where literacy rates are very low and millions of people are living in extreme poverty, relying on subsistence farming and menial labour.

Maitreya Project will benefit these regions through:
- Education for village children from poor families, utilizing a unique curriculum that emphasizes ethical development as well as academic achievement; covering primary, secondary and vocational education.




- Healthcare of international standard.

- Employment and commerce that will provide work for more than a thousand people during construction as well as creating sustainable jobs for the future and bringing thousands of related employment opportunities to the region.

- Supporting tourism in connection with the region’s rich spiritual heritage.

- Acting as a catalyst and sustaining influence for many other infrastructural improvements.


Both statues, along with their throne buildings and parks, will be blessed throughout by sacred art that is both traditional and modern.

In both the long and short term, Maitreya Project will contribute significantly to the well-being of the region and aims to become a model of socially responsible development – environmentally sustainable, designed and built to last at least 1,000 years.


And even now, the very heart of Maitreya Project, loving-kindness, is brought to people all over the world through the Maitreya Project Heart Shrine Relic Tour. The Relic Tour brings together people of all humanitarian and spiritual traditions to create the causes for world peace by sharing the blessings of a unique and precious collection of more than 1,000 sacred Buddhist relics.

The Location of the Project
Kushinagar, Uttar Pradesh, in northern India, is the site where the historical Buddha passed away. It is one of the eight great places of Buddhist pilgrimage. According to Buddhist scriptures, in the distant future when the next buddha, Maitreya, teaches the path of loving-kindness, Kushinagar will again be a place of spiritual power.

Kushinagar's most famous site is the Mahaparinirvana Temple, built to commemorate the place where the Buddha passed away. The temple contains the world famous 20ft/6m statue of the Reclining Buddha, which dates back to the 5th century.

Other temples and stupas in Kushinagar also mark places that were significant in the Buddha's life, including the Ramabhar Stupa, where the Buddha's holy body was cremated.

Excavations have revealed the remains of at least ten different monasteries dating from the 4th – 11th centuries and these are now enclosed in a park.

Today, many Buddhist organizations have temples and spiritual centers in Kushinagar.

However, in spite of its spiritual significance, Kushinagar has been difficult for pilgrims to access. Now, the Government of India is proposing to build a state of the art rail system to join the main sites of the Buddhist pilgrimage circuit. By locating the Maitreya Project in Kushinagar, Maitreya Project will provide enormous impetus to pilgrimage and tourism, further enhancing the potential for the education, healthcare, and the economic benefits which the Project intends to bring to the area.

"Construction of the statue is not the goal – it is the method for achieving the goal. The goal is to benefit as many people as possible for as long as possible." — Lama Zopa Rinpoche, Spiritual Director of Maitreya Project

Link:
http://www.maitreya-statue.org/en/index.html

"USNISA VIJAYA DHARANI SUTRA"

This Sutra was once widely circulated and practiced... but owing to turbulent times (caused by natural disasters and calamities), very few people propagated it, and the circulation of this rare and precious Dharma treasure stagnated and ceased, finally becoming silent and unheard of, no longer radiating its Dharma light throughout the universe...

This Sutra is broadcast with the aim that all sentient beings living in the troubled and tumultuous world would benefit from it... that the Sutra would help beings leave sufferings and obtain happiness, increase prosperity and longevity, remove karmic obstacles, eliminate disasters and calamities, remove enmity and hatred, fulfill all wishes and quickly be led onto the Buddha's way... that it could help sentient beings overcome worries and sufferings and more people can be made aware of its importance in the present materialistic life...

The merits and awesome power of Usnisa Vijaya Dharani are in-conceivable...
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(Translated version of Master Buddhapala during the Tang Dynasty)

Thus I have heard, at one time, the Bhagavan (World Honoured One) was dwelling in the city of Shravasti at the Jeta Grove, in the Garden of the Benefactor of Orphans and the Solitary (Ananthapindada) , together with his regular disciples of twelve hundred and fifty great Bhikshus and twelve thousand Maha Bodhisattvas Sangha in all. At that time the devas in Trayastrimsa Heaven were also having a gathering in the Good Dharma Hall. Among them was a devaputra by the name of Susthita who, together with the other great devaputras, was frolicking in the garden and courtyard, enjoying in the supremely wonderful bliss of heavenly life. Surrounded by devis they were extremely happy - singing, dancing and entertaining themselves. Soon after nightfall, Devaputra Susthita suddenly heard a voice in space saying, "Devaputra Susthita, you have only seven days left to live. After death, you will be reborn in Jambu-dvipa (Earth) as an animal for seven successive lives.

Then you will fall into the hells to undergo more sufferings. Only after fulfilling your karmic retribution will you be reborn in the human realm, but to a humble and destitute family, while in the mother's womb you will be without eyes and born blind." On hearing this, Devaputra Susthita was so terrified that his hair stood on end. Tormented and distressed, he rushed over to the palace of Lord Sakra. Bursting into tears and not knowing what else to do, he prostrated himself at the feet of Lord Sakra, telling Lord Sakra of what had happened. "As I was enjoying the frolic of dance and songs with the heavenly devis, I suddenly heard a voice in space telling me that I had only seven days left, and that I would fall into Jambu-dvipa after death, remaining there in the animal realm for seven successive lives.

Following that, I would fall into the various hells to endure greater sufferings. Only after my karmic retribution had been fulfilled would I reborn as a human, and even then I would be born without eyes in a poor and disreputable family. Lord of Heaven, how can I escape from such sufferings?" Lord Sakra immediately calmed his mind to enter Samadhi and made careful observations. Instantly, he saw that Susthita would undergo seven successive evil paths in the forms of a pig, dog, jackal, monkey , python, crow and vulture, all feeding on filth and putrescence. Having seen the seven future rebirth forms of Devaputra Susthita, Lord Sakra was shattered and was filled with great sorrow, but could not think of any way to help Susthita. He felt that only the Tathagata, Arhate, Samyak-sambuddha could save Susthita from falling into the great sufferings of evil destines. Thus, soon after nightfall that very day, Lord Sakra prepared various types of flower wreaths, perfume and incense. Adorning himself with fine deva garments and bearing these offerings, Lord Sakra made his way to the garden of Ananthapindada, abode of the World Honoured One. Upon arrival, Lord Sakra first prostrated himself at the Buddha's feet in reverence, then circumambulated the Buddha seven times clockwise in worship, before laying out his great puja (offerings).

Kneeling in front of the Buddha, Lord Sakra described the future destiny of Devaputra Susthita who would soon fall into the evil paths with seven successive rebirths in the animal realm with details of his subsequent retribution. Instantly, the usnisa (crown of the head) of the Tathagata radiated multiple rays of light, illuminating the world in all ten directions, the light then returned, circling the Buddha three times before entering His mouth. Then the Buddha smiled and said to Lord Sakra, "Lord of Heaven, there is a Dharani known as the 'Usnisa Vijaya Dharani'. It can purify all evil paths, completely eliminating all sufferings of birth and death. It can also liberate all miseries and sufferings of beings in the realms of hell, King Yama and animal, destroy all the hells, and transfer sentient beings onto the virtuos path." "Lord of Heaven, if one hears this Usnisa Vijaya Dharani once, all the bad karma incurred from his previous lives that should cause him to fall into hells will be destroyed altogether. He will instead acquire a fine and pure body. Wherever he is reborn, he will clearly remember the Dharani - from one Buddhahood to another, from one heavenly realm to another heavenly realm.

Indeed, throughout the Trayastrimsa Heaven, wherever he is reborn, he will not forget." "Lord of Heaven, if someone at death's door recalls this divine Dharani, even for just a moment, his lifespan will be extended and he will acquire purification of body, speech and mind. Without suffering any physical pain and in accordance with his meritorious deeds, he will enjoy tranquility everywhere. Receiving blessings from all the Tathagatas, and constantly guarded by devas and protected by Bodhisattvas, he will be honoured and respected by people, and all the evil hindrances will be eradicated." "Lord of Heaven, if anyone can sincerely read or recite this Dharani even for a short period of time, all his karmic retribution which would lead him to suffer in the hells, the animal realm, the realm of King Yama and the hungry ghost realm, will be completely destroyed and eradicated without leaving any trace. He will be free to go to any of the Buddhas' Pure lands and heavenly palace; all gateways leading to the Bodhisattvas' abode are open to him unobstructed." After hearing the above discourse, Lord Sakra immediately appealed to the Buddha, "For the sake of all sentient beings, may the World Honoured One kindly give a discourse on how one's lifespan can be lengthened." The Buddha was aware of Lord Sakra's intention and his eagerness to hear His discourse on this Dharani and so immediately proclaimed the Mantra thus:


"NAMO BHAGAVATE TRAILOKYA PRATIVISISTAYA BUDDHAYA BHAGAVATE. TADYATHA, OM, VISUDDHAYA-VISUDDHAYA, ASAMA-SAMA SAMANTAVABHASA- SPHARANA GATI GAHANA SVABHAVA VISUDDHE, ABHINSINCATU MAM. SUGATA VARA VACANA AMRTA ABHISEKAI MAHA MANTRA-PADAI. AHARA-AHARA AYUH SAM-DHARANI. SODHAYA-SODHAYA, GAGANA VISUDDHE. USNISA VIJAYA VISUDDHE. SAHASRA-RASMI, SAMCODITE, SARVA TATHAGATA AVALOKANI, SAT-PARAMITA, PARIPURANI, SARVA TATHAGATA MATI DASA-BHUMI, PRATI-STHITE, SARVA TATHAGATA HRDAYA ADHISTHANADHISTHITA MAHA-MUDRE. VAJRA KAYA, SAM-HATANA VISUDDHE. SARVAVARANA APAYA DURGATI, PARI-VISUDDHE, PRATI-NIVARTAYA AYUH SUDDHE. SAMAYA ADHISTHITE. MANI-MANI MAHA MANI. TATHATA BHUTAKOTI PARISUDDHE. VISPHUTA BUDDHI SUDDHE. JAYA-JAYA, VIJAYA-VIJAYA, SMARA-SMARA. SARVA BUDDHA ADHISTHITA SUDDHE. VAJRI VAJRAGARBHE, VAJRAM BHAVATU MAMA SARIRAM. SARVA SATTVANAM CA KAYA PARI VISUDDHE. SARVA GATI PARISUDDHE. SARVA TATHAGATA SINCA ME SAMASVASAYANTU. SARVA TATHAGATA SAMASVASA ADHISTHITE, BUDDHYA-BUDDHYA, VIBUDDHYA-VIBUDDHYA, BODHAYA-BODHAYA, VIBODHAYA-VIBODHAYA. SAMANTA PARISUDDHE. SARVA TATHAGATA HRDAYA ADHISTHANADHISTHITA MAHA-MUDRE SVAHA."

(This Usnisa Vijaya Dharani is the improved version with some additions to the original Sanskrit transliteration) Then the Buddha told Lord Sakra, "The above Mantra is known as the 'Purifying All Evil Paths' Usnisa Vijaya Dharani'. It can eliminate all evil karmic hindrances and eradicate the suffering of all evil paths." "Lord of Heaven, this great Dharani is proclaimed together by by Buddhas as numerous as eighty-eight kotis (hundred million) of the grains of sand of the Ganges River.

All Buddhas rejoice and uphold this Dharani that is verified by the wisdom seal of the Maha Vairocana Tathagata. This is because in the evil paths, to liberate them from painful retribution in hell, animal and King Yama's realms; to deliver beings facing immediate danger of falling into the sea of birth and death (samsara); to assist helpless beings with short lifespans and poor fortune and to deliver beings who like to commit all kinds of evil deeds. Moreover, because of its dwelling and being upheld in the Jambu- dvipa world, the power manifested by this Dharani would cause all beings in hells and other evil realms; those with poor fortune and revolving in the cycles of birth and death; those not believing in the existence of good and evil deeds and are deviated from the proper path, to attain deliverance." Again Buddha reminded Lord Sakra, "I now entrust this divine Dharani to you. you should in turn transmit it to Devaputra Susthita. In addition , you yourself should receive and uphold it, recite, contemplate and treasure it, memorise and revere it. This Dharani Mudra should be widely proclaimed to all beings in the Jambu-dvipa world. I also entrust this to you, for the benefit of all heavenly beings, that this Dharani Mudra should be proclaimed.

Lord of Heaven, you should deligently uphold and protect it, never letting it to be forgotten or lost." "Lord of Heaven, if someone hears this Dharani even for just a moment, he will not undergo karmic retribution from the evil karma and severe hindrances accumulated from thousands of kalpas ago, that would otherwise cause him to revolve in the cycles of birth and death - in all kinds of life forms in the evil paths - hell, hungry ghost, animal, realm of King Yama, Asuras, Yaksa, Raksasa, ghosts and spirits, Putana, Kataputana, Apasmara, mosquitoes, gnats, tortoises, dogs, pythons, birds, ferocious animals, crawling creatures and even ants and other life forms. Owing to the merits accrued from hearing for a moment this Dharani, once this very life is over, he will be reborn in the Buddhalands, together with all the Buddhas and Ekajati-pratibaddha Bodhisattvas, or in a distinguished Brahmin or Ksatriya family, or in some other wealthy and reputable family. Lord of Heaven, this man can be reborn in one of the above-mentioned prosperous and reputable families simply because he has heard this Dharani, and hence be reborn in a pure place." "Lord of Heaven, even acquiring the most victorious Bodhimanda is a result of praising the meritorious virtues of this Dharani. Hence, this Dharani is also known as the Auspicious Dharani, which can purify all evil paths. This Usnisa Vijaya Dharani is like a Treasury of Sun Mani Pearl - pure and flawless, clear as space, its brilliance illuminating and all- prevading. If any beings uphold this Dharani, likewise will they be bright and pure. This Dharani is similar to the Jambunada gold - bright, pure, and soft, can not be tainted by filth and well-liked by all who see it.

Lord of Heaven, beings who uphold this Dharani are just as pure. By virture of this pure practice, they will be reborn in the good paths." "Lord of Heaven, where this Dharani dwells, if it is written for distribution, propagated, received and upheld, read and recited, heard and revered, this will cause all evil paths to be purified; miseries and sufferings in all hells will be completely eradicated." Buddha again told Lord Sakra cautiously, "If someone could write this Dharani and place It on the top of a tall banner, high mountain or in a tall building or even keep It in a stupa; Lord of Heaven! If there are bhiksus or bhiksunis, upasakas or upasikas, laymen or laywomen who have seen this Dharani atop the above structures; or if the shadows of these structures should fall on beings who who come near to the structures, or particles of dust from the written Dharani are blown onto their bodies; Lord of Heaven: Should the accumulated evil karma of these beings cause them to fall into the evil paths such as realms of hell, animal, King Yama, hungry ghost, Asura and other, they will all be spared from the evil paths, and they will not be tainted with filth and defilement. Lord of Heaven! Instead, all Buddhas will bestow predictions (Vyakarana) onto these beings who will never regress from the path to Anuttara-samyak-sambodhi (complete enlightenment)." "Lord of Heaven, let alone if one makes various offerings of flower wreaths, perfumes, incense, banners and flags, canopies decorated with gems, clothing, necklaces of precious stones, etc, to adorn and honour this Dharani; and at major routes, if one builds special stupas to house this Dharani, then most respectfully with palms together circumambulates the pagoda, bowing and taking refuge, Lord of Heaven, those who make such offerings are called the great Mahasattvas, Buddha's true disciples, and the pillars of Dharma. Such stupas will be regarded as the Tathagata's complete body sharira-stupa." At that time, in the early part of the night, the ruler of the Hell Realm - King Yama.

came to the abode of the Buddha. First, using various deva garments, beautiful flowers, perfumes and other adornments, he made offerings to the Buddha, then circumambulated the Buddha seven times before prostrating himself at the feet of the Buddha in reverence, saying, "I heard that the Tathagata was giving a discourse in praise of upholding the powerful Dharani; I have come with the intention to learn and cultivate it. I shall constantly guard and protect those who uphold, read and recite this powerful Dharani, not allowing them to fall into hell because they have followed the teachings of the Tathagata." At this time, the four Guardians of the world - the Caturmaharajas (Four Heavenly Kings) circumambulated the Buddha three times, and most respectfully said, " World Honoured One, may the Tathagata kindly explain in detail the way to uphold this Dharani." The Buddha then told the Four Heavenly Kings, "Please listen attentively, for your benefit as well as for the benefit of all beings with short lifespans, I will now explain the method to uphold this Dharani. On a full-moon day - the 15th day of the lunar month, one should first bathe oneself and put on new clothes, uphold the profound precepts and recite this Dharani a 1000 times. This will cause one to lengthen one's lifespan, and be permanently free from the sufferings of illness; all one's karmic hindranceswill be completely eradicated. One will also be liberated from suffering in hell. If birds, animals and other sentient beings hear this Dharani once, they will never again be reborn in these impure and gross body forms once their lives have ended." The Buddha continued, "If someone from a serious disease hears this Dharani, he will be free from the disease.

All other illnesses will also be eradicated, so too will the evil karma that will cause him to fall into the evil paths. He will be reborn in the Land of Ultimate Bliss after the end of his life. From then onwards he will no longer be born from the womb. Instead , wherever he is reborn, he will be born transformed from the lotus flower and would always remember and uphold this Dharani and gain knowledge of his past lives." The Buddha added, "If someone has commited all the severe evil deeds before his death, according to his sinful deeds, he ought to fall into one of these realms of hell, animals, King Yama or hungry ghosts, or even into the big Avici Hells, or be reborn as an aquatic creature, or in one of the many forms of birds and animals. If someone could obtain part of the skeleton of the deceased, and holding a fistful of soil, chant this Dharani 21 times before scattering the soil over the bones, then the deceased will be reborn in heaven." The Buddha further added, "If one can chant this Dharani 21 times daily, one is worthy of accepting all the immense worldly offerings and will be reborn in the Land of Ultimate Bliss after one's death. If one chants this Dharani constantly, one will attain Maha Parinirvana and be able to lengthen one's lifespan besides enjoying the most extraordinary bliss. After one's life is over, one will reborn in any of the wonderful Buddhalands, in constant company of the Buddhas. All Tathagatas will always give discourses on the profound and wonderful truth of Dharma and all World Honoured Ones will bestow predictions of enlightenment upon one. The light illuminating from one's body will pervade all Buddhalands." The Buddha further explained, "To recite this Dharani, one should first, in front of the Buddha's image, use some clean soil to construct a square mandala, the size according to one's wish. On top of the mandala one should spread different kinds of grass, flowers and burn different kinds of quality incense. Then kneeling down with the right knee on the floor, mindfully reciting the Buddha's name and with the hands in the Mudrani symbol, (i.e. each hand bending the forefinger before and pressing it down with the thumb and placing both palms together before the chest) in reverence, one should recite this Dharani 108 times. The showers of flowers would rain down from the clouds and would thus be universally made as offerings to Buddhas as numerous as the grains of sand of eighty- eight million Ganges Rivers. These Buddhas will simultaneously praise, "Ezcellent! Rare indeed! A Buddha's true disciple!" One will instantly attain Unobstructed Wisdom Samadhi and the Great Bodhi Mind Adorned Samadi.

Thus is the way to uphold this Dharani." The Buddha again exhorted Lord Sakra, saying, "Lord of Heaven, the Tathagata uses this expedient means to deliver beings who would otherwise have fallen into hells; to purify all evil paths and to lengthen the lifespans of those who uphold this Dharani. Lord of Heaven, please go back and transmit this Dharani to Devaputra Susthita. After seven days , come to see me with Devaputra Susthita." Thus, at the abode of the World Honoured One, the Lord of Heaven respectfully received this Dharani practice and returned to his heavenly palace to convey it to Devaputra Susthita." Having received this Dharani, Devaputra Susthita kept to the practice as instructed for six days and six nights, after which all his wishes were completely fulfilled. The karma which should have led him to suffer in all the evil paths were all eradicated. He would remain on the Bodhi Path and increase his lifespan for an immeasurable period of time.

Thus, he was extremely delighted, exclaiming aloud in praise, "Extraordinary Tathagata! What a rare and wonderful Dharma! Its efficacy explicity verified! Rare indeed! Truly I have thus obtained deliverance!" When the seven days were over, Lord Sakra brought Devaputra Susthita, together with other heavenly beings, respectfully bearing excellent and wonderful adornment of flower-wreaths, perfumes, incense, jewelled banners, canopies decorated with gemstones, deva-garments and garland of precious stones, approached Buddha's abode and presented their grand offerings. Using heavenly garments and various garlands of precious stones to make offerings to the World Honoured One, they then respectfully circumambulated the Buddha a hundred thousand times, paid homage to the Buddha, then happily took their seats and listened to the Buddha preach the Dharma. The World Honoured One then extended his golden arm and touched the crown of Devaputra Susthita, to whom He not only preached the Dharma but bestowed a prediction of Devaputra Susthita's attainment to Bodhi. Finally, the Buddha said, "This Sutra shall be known as the 'Purifying All Evil Paths' Usnisa Vijaya Dharani'. You should deligently uphold it." On hearing this Dharma, the entire assembly was extremely happy. They faithfully accepted and respectfully practised it.

Source:
http://www.buddhism.org/Sutras/2/UsnisaVijayaDharani.htm
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Usnisa Vijaya Heart Mantra : Om Amrita Teja Vate Svaha

The visualization needed during the chanting of the mantra. One visualizes his heart transforming into a Moon Disc, and above this Moon Disc imprints a Sanskrit syllable `Kham`, emitting rays of light to illuminate all sentient beings. Whosoever connects with this light shall have his karma removed, rendering his mind and body in a state of purity. He shall attain great wisdom.
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Grand Master Lu's Book 148 - The Power of Mantra

The Usnisa Vijaya Mantra
(Translated by Lotus Cheng)

A man by the name of Zhao Hui enquired about his destiny. When he stepped into my house I sensed a dark cloud was roaming over this person`s head, and two ghostly entities were following him. However, these two ghosts were stopped by the Door Guardian outside my door. They were raising much noise.
Zhao Hui sat in front of me. I looked at him and his face appeared greyish; a stale energy lingered around him. I sighed as I observed this person from head to toe; his skin, his flesh, his bones, and all his past lives revealed nothing that was worthy of mention. What should I do?

Zhao Hui asked, `How`s my destiny?`
I told him, `Seriously speaking, your life`s destiny is something I rather not say.`
`Its OK. Please speak frankly.`
I said, `Your parents died when you`re young. You`re raised by your relatives.`
`That`s right. Damn! You`re good!`
`You had a tough life during your youth. You left school and did odd jobs, got into fights, and was sent for rehabilitation.`
`That`s right.`
`In your youth you became a thief and was jailed twice!`
`That`s right. You even know about this.`
`Now you have achieve nothing and people avoid you.`
`Yes.`
`Are you still mixing with the gangsters?` I asked.
Zhao Hui nodded his head. When I came to this point, I spoke no further. I knew that a person like Zhao Hui could be described with a modern usage, `scum bag`. This was because he had never done something proper in his life. He fooled around, led a fast life and lived loosely. He went wining and dining, whoring and gambling. He took drugs, stole and robbed, swindled and cheated.
Zhao Hui asked me, `When will I become rich?`
I laughed bitterly inside but told him, `You may have to wait!`
`For how long?`
`I don`t know.`

Zhao Hui was not too happy and said, `People say you`re the best in divination and you know everything. Now you are saying you don`t know about my destiny. You had better be careful.`
`Sorry. But the truth is your destiny is quite challenging to predict.`
`Even a dog`s life has its destiny. You better tell me about my life. If I am pissed off, I`ll make sure you disappear from the face of this earth!`
It sounded like a direct threat! I said, `Zhao Hui, if I help you, will you do as I say?`
`Yes I`ll listen. I may be a good-for-nothing, but I can tell who`s good to me and who`s not.`

I said, `I want to help you change your destiny. In actual fact, you destiny is clouded and I`m afraid you will not have any success in your life. Only by changing your destiny then you can become rich. If you do as I say, I can help you change your life.`
`Cut the crab! Tell me!`

I said, `You have two ghosts following you. If these two ghosts don`t leave, you`ll never have a good life. Where did these two ghosts come from?`
`Two ghosts?` Zhao Hui was all confused.
`You killed anyone before?` I asked.
`Nope. I have threatened to kill, but in reality I only hurt someone, but never killing any.`
`Think. If you haven`t killed anyone, where does these two ghosts come from? Have you offended any ghost somewhere?`
Zhao Hui scratched his head and then exclaimed, `Damn! That`s it! I robbed someone`s grave twice. Is grave robbing offensive to the ghosts?`
I replied, `Of course.`
`Damn! I only stole his funerary objects. I didn`t hurt anyone. What on earth are they following me?`
`Grave robbing is a crime. If you dig up someone`s grave, the dead is not going to be happy. These two ghosts are following you and you`re doomed to bad luck all the time!`
`What then?` Zhao Hui asked.
At that time I was thinking of teaching him a mantra which could help turn his life around. But how should one balance all the causes and effects in his life?
To be charitable - one receives blessings.
To be miserly - one attracts poverty.
To release life - one gains longevity
To kill life - one suffers a short life.
I know that the teachings of Buddha is supreme, extraordinary and refined. The Tantric mantra functions like the Precious Mani Pearl, which can fulfill all virtuous vows and attain all matters of excellence. But is Zhao Hui worthy of receiving this Precious Mani Pearl? I reviewed the past lives of Zhao Hui and saw in one life he was a butcher and in another he ran a brothel. In this present life, apart from stealing and robbing others, there is nothing good about him.
I asked Zhao Hui, `Have you done any kind deeds?`
`Kind deeds?` Zhao Hui shoke his head.
`Do not kill, do not steal, do not commit adultery, do not lie, do not engage in worthless talk, do not gossip, do not insult, do not be greedy, do not get angry, do not be ignorant. These are the Ten Precepts.`
`Ha! I have committed all evils!`
`Can you think of one good thing that you have done?` I could not simply impart the precious Tantric teachings to some rascal who had committed all evil doings.
Zhao Hui thought hard and said, `Once, I stole many things from a Buddhist temple, mainly, the money donated for incense offering. I stuffed myself full of cash and actually carried the whole damn offering box away. They got it locked but it`s useless. I also picked a painting off the wall and when I got home I saw that it was the picture of Shakyamuni Buddha. When I realized it was the image of the Buddha, I had wanted to dump it away. Damn! How much can you fetch from this piece of work? I might as well dump it. But later, I thought it actually looked kind of nice and so I hanged it on the wall. I looked at the Buddha image, put my palms together and paid my respect to the Buddha. Is this a good deed?`
`Oh?` I was dumbfounded.

Would you consider hanging a stolen painting of the Buddha on the wall a good deed? And paying respect to this stolen painting with palms close an act of goodness? I was confused.

Zhao Hui said, `I did something really good. Hehe!`
`What great kind deed have you done?` I was surprised.
`I came to see you. That itself is a very good thing!`
`Oh!` I was again speechless.

I told Zhao Hui, `Every sentient being is born with the purity of heart. A heart so clear, it shines like the full moon. Should the hungry ghost from the Three Lower Realms recite the mantra three times, all of them shall receive the profound secret teachings and be liberated from the entanglement of all negative karma. They shall gain all merits. If I impart this mantra to you, your destiny will change and you shall have great achievement.`
Zhao Hui was overjoyed and exclaimed, `Then hurry and teach me!`

I imparted the Usnisa Vijaya Dharani Mantra to Zhao Hui:
Om Amrita Teja Vate Svaha(Heart Mantra).

I took out a copy of the Usnisa Vijaya Dharani Sutra and showed it to Zhao Hui. The sutra reads:

Then the Buddha told Lord Indra, `The above Mantra is known as the `Purifying All Evil Paths Usnisa Vijaya Dharani`. It can eliminate all evil karmic hindrances and eradicate the suffering of all evil paths.`

`Lord of Heaven, this great Dharani is proclaimed together by Buddhas as numerous as eighty-eight kotis (hundred million) of the grains of sand of the Ganges River. All Buddhas rejoice and uphold this Dharani that is verified by the wisdom seal of the Maha Vairocana Tathagata. Lord of Heaven, if someone hears this Dharani even for just a moment, he will not undergo karmic retribution from the evil karma and severe hindrances accumulated from thousands of kalpas ago, that would otherwise cause him to revolve in the cycles of birth and death - in all kinds of life forms in the evil paths - hell, hungry ghost, animal...even ants. Owing to the merits accrued from hearing for a moment this Dharani, once this very life is over, he will be reborn in the Buddhalands, together with all the Buddhas and Ekajati-pratibaddha Bodhisattvas.`

I told Zhao Hui, `Grab a handful of soil, recite this Dharani twenty-one times before scattering the soil onto the deceased and his Soul shall ascend to heaven.`
When Zhao Hui heard this, he immediately put it into action. I led Zhao Hui outside the house and instructed Zhao Hui to cast the soil in the direction as directed, and with a loud `Bang!, the two ghosts vanished and ascended to heaven. When the two ghosts disappeared, the dark energy around Zhao Hui slowly faded away.

The Usnisa Vijaya Dharani states, `When someone recites this Dharani, all his karma from a hundred kalpas shall be eradicated. He will be free from serious disease and receive peace and longevity; his destiny changed and at the time of his death he shall be reborn into the various Buddhalands.`

I imparted the Usnisa Vijaya Mudra. I imparted the visualization needed during the chanting of the mantra. One visualizes his heart transforming into a Moon Disc, and above this Moon Disc imprints a Sanskrit syllable `Kham`, emitting rays of light to illuminate all sentient beings. Whosoever connects with this light shall have his karma removed, rendering his mind and body in a state of purity. He shall attain great wisdom.

* * *

Zhao Hui was enlightened with an idea. After he had learned the Usnisa Vijaya Dharani, he practised diligently and felt that the instruction `Grab a handful of soil, recite this Dharani twenty one times before scattering the soil onto the deceased and his Soul shall ascend to heaven` was simply marvellous.
Zhao Hui told no one about this. He recited the mantra continuously with all his heart and visited the cemetery every night to scatter the mantra-empowered soil to every grave he found. It matters not whether he knew the dead. Zhao Hui felt that it was simply a meaningful thing to do.

When he completed scattering the soil at one public cemetery, he would proceed to another. Zhao Hui left his mark at many public graveyards.
Once, the sight of Zhao Hui gave me a fright. There were ghosts all over him. But these ghosts were not his debtors but rather a community of benevolent ghosts who were here to support Zhao Hui.

I said, `You have become a Ghost Keeper!`
Zhao Hui replied, `That`s the only way I know how to do good!`
Zhao Hui`s aura had changed. His countenance of dark greyish cloud of energy had faded, replaced with a reddish and whitish glow. He appeared to be very proud of himself.

The truth was, Zhao Hui`s luck had changed for the better. His health was not good. After chanting the mantra, he felt he had more strength. His immune system strengthened (due mainly to the support given to him by the benevolent ghosts). His illnesses healed naturally. They simply diminished without medication.
Zhao Hui had always been taking protection fees from stores and hawkers in his territory. The hawkers were enjoying a good business and gave him good dividends. He was not greedy and returned the dividends to the hawkers. Thus, he gained more respect.

His foster parents died and left a sum of money for him. With the money, he started a restaurant and to his surprise it made him lots of money. He went into investment and every investment was a success. He had become a wealthy man.
He got married and had a son. From being the chief of the neighbourhood, he rose to become the borough warden, and then a magistrate of a rural township, and finally a councilor today. (Many had supported Councilor Zhao. In reality, his support comes from the many benevolent ghosts around him.)

* * *

Zhao Hui told me one incident, `Usnisa Vijaya Mantra can protect one from physical harm!`

Zhao Hui related an incident when an opposition candidate sent a hit man to kill him. The hit man positioned himself at close range and pointed his handgun at his chest. Zhao Hui immediately recited the mantra once, `Om Amrita Teja Vate Svaha`.
The gunner pulled the trigger and Zhao Hui felt he was doomed. Unthinkably, a cracking sound suggested a blockage of the bullet in the gun. The hit man shouted, `Shit! Something is spooky here!`

The hit man ran away quickly. Zhao Hui said, `This is just one example of how a crisis was averted. There are numerous cases of such miracles. In the worst of times, there will always be a turn of events to resolve any crisis. It is simply unbelievable!`

I saw the growing numbers of benevolent ghosts who had gathered to help him, and he would likely rise from being a city councilor to a provincial councilor, and eventually a member of the parliament.
Here`s a verse:

Empowering the ordinary soil with mantra,
This scattering of soil over the deceased is a way of Dharma.
When one reaches the end of the tunnel and all seems lost,
A new world opens and awaits him.

Source :
http://www.tbsn.org/english2/article.php?id=74

The High King Avalokitasvara Sutra

高王觀世音真經 + 七佛滅罪真言


Relics ("se-li-ce" in mandarin) from an old man who chanted The High King Avalokitasvara Sutra everyday for 15 years!


Grand Master Lu Sheng Yen Dharma Talk About The Power of The High KIng Avalokitasvara Sutra

"If one wants to know the past karmic cause,
Just observe what one has to receive in this life;
If one wants to know the future fruit,
Just look at the actions in this life" - Grand Master Lu Sheng Yen

SERIVĀṆIJA - JĀTAKA (Vol. 1 book 3)

"If in this faith." This lesson too was taught by the Blessed One while at Sāvatthi, also about a Brother who gave up persevering.

For, when the man was brought by the Brethren exactly as in the foregoing case, the Master said, "You, Brother, who after devoting yourself to this glorious doctrine which bestows Path and Fruit, are giving up persevering, will suffer long, like the hawker of Seri who lost a golden bowl worth a hundred thousand pieces."

The Brethren asked the Blessed One to explain this to them. The Blessed One made clear a thing concealed from them by re-birth.
____________________________

Once on a time in the kingdom of Seri, five aeons ago, the Bodhisatta dealt in pots and pans, and was called 'the Serivan.' In the company of another dealer in the same wares, a greedy fellow who was also known as 'the Serivan,' he came across the river Telavāha and entered the city of Andhapura. Apportioning the streets between the two of them, he set about hawking his wares round the streets of his district, and the other did the same in his district.

Now in that city there was a decayed family. Once they had been rich merchants, but by the time of our story they had lost all the sons and brothers and all their wealth. The sole survivors were a girl and her grandmother, and they got their living by working for hire. Nevertheless, they had got in their house the golden bowl out of which in the old days the great merchant, the head of the family, used to eat; but it had been thrown among the pots and pans, and having been long out of use, was grimed over with dirt, so that the two women did not know that it was gold. To the door of their house came the greedy hawker on his round, crying, "Waterpots to sell! Waterpots to sell!" And the damsel, when she knew be was there, said to her grandmother, "Oh, do buy me a trinket, grandmother."

"We're very poor, dear; what can we offer in exchange for it?" "Why here's this bowl which is no good to us. Let us change that for it."

The old woman had the hawker brought in and seated, and gave him the bowl, saying, "Take this, sir, and be so good as to give your sister something or other in exchange."

The hawker took the bowl in his hand, turned it over, and, suspecting it was gold, scratched a line on the back of it with a needle, whereby he knew for certain that it was real gold. Then, thinking that he would get the pot without giving anything whatever for it to the women, he cried, "What's the value of this, pray? Why it isn't worth half a farthing!" [112] And therewithal he threw the bowl on the ground, rose up from his seat, and left the house. Now, as it had been agreed between the two hawkers that the one might try the streets which the other had already been into, the Bodhisatta came into that same street and appeared at the door of the house, crying, "Waterpots to sell!" Once again the damsel made the same request of her grandmother; and the old woman, replied, "My dear, the first hawker threw our bowl on the ground and flung out of the house. What have we got left to offer now?"

"Oh, but that hawker was a harsh-spoken man, grandmother dear; whilst this one looks a nice man and speaks kindly. Very likely he would take it." "Call him in then." So he came into the house, and they gave him a seat and put the bowl into his hands. Seeing that the bowl was gold, he said, "Mother, this howl is worth a hundred thousand pieces; I haven't its value with me."

"Sir, the first hawker who came here said that it was not worth half a farthing; so he threw it to the ground and went away. It must have been the efficacy of your own goodness which has turned the bowl into gold. Take it; give us something or other for it; and go your way." At the time the Bodhisatta had 500 pieces of money and a stock worth as much more. The whole of this he gave to them, saying, "Let me retain my scales, my bag, and eight pieces of money." And with their consent he took these with him, and departed with all speed to the river-side where he gave his eight coins to the boatman and jumped into the boat. Subsequently that greedy hawker had come back to the house, and had asked them to bring out their bowl, saying he would give them something or other for it. But the old woman flew out at him with these words, "You made out that our golden bowl which is worth a hundred thousand pieces was not worth even a half-farthing. But there came an upright hawker (your master, I take it), who gave us a thousand pieces for it and took the bowl away."

Hereupon he exclaimed, "He has robbed me of a golden bowl worth a full hundred thousand pieces; he has caused me a terrible loss." And intense sorrow came upon him, so that he lost command over himself and became like one distraught. [113] His money and goods he flung away at the door of the house; he threw off his upper and under cloths; and, armed with the beam of his scales as a club, he tracked the Bodhisatta down to the river-side. Finding the latter already crossing, he shouted to the boatman to put back, but the Bodhisatta told him not to do so. As the other stood there gazing and gazing at the retreating Bodhisatta, intense sorrow seized upon him, His heart grew hot; blood gushed from his lips; and his heart cracked like the mud at the bottom of a tank, which the sun has dried up. Through the hatred which he had contracted against the Bodhisatta, he perished then and there. (This was the first time Devadatta conceived a grudge against the Bodhisatta.) The Bodhisatta, after a life spent in charity and other good works, passed away to fare according to his deserts.
_____________________________

When the Supreme Buddha had ended this lesson, he, the All-Knowing One himself, uttered this stanza:--

If in this faith you prove remiss, and fail
To win the goal whereto its teachings lead,
Then, like the hawker called 'the Serivan,'
Full long you'll rue the prize your folly lost.

After having thus delivered his discourse in such a way as to lead up to Arahatship, the Master expounded the Four Truths, at the close whereof the fainthearted Brother was established in that highest Fruit of all, which is Arahatship.

And, after telling the two stories, the Master made the connexion linking them both together, and identified the Birth by saying in conclusion, "In those days Devadatta was the foolish hawker; and I myself was the wise and good hawker."

Source:
http://www.sacred-texts.com/bud/j1/j1006.htm

The Jataka

Jataka, (Pali and Sanskrit: “Birth”) any of the extremely popular stories of former lives of the Buddha, which are preserved in all branches of Buddhism. Some Jataka tales are scattered in various sections of the Pali canon of Buddhist writings, including a group of 35 that were collected for didactic purposes. These 35 constitute the last book, the Cariya Pitaka (“Basket of Conduct”), of the Khuddaka Nikaya (“Short Collection”). Beyond this, a Sinhalese commentary of the 5th century that is questionably attributed to a Buddhist scholar named Buddhagosa and called the Jatakatthavannana, or Jatakatthakatha, gathers together about 550 Jataka stories, some of which are quite brief while others are as long as novelettes.

Each tale begins by noting the occasion that prompted its telling and ends with the Buddha identifying the lives of the people in the introductory story with those of people from the past. There is humour in these stories and considerable variety. The future Buddha may appear in them as a king, an outcast, a god, an elephant—but, in whatever form, he exhibits some virtue that the tale thereby inculcates.

Many Jatakas have parallels in the Mahabharata (“Great Epic of the Bharata Dynasty”), the Panca-tantra (animal fables), the Puranas (collections of legends), and elsewhere in non-Buddhist Indian literature. Some turn up again in such places as Aesop’s fables. The Jataka stories have also been illustrated frequently in sculpture and painting throughout the Buddhist world.

Source:
http://www.britannica.com/EBchecked/topic/301580/Jataka

Hidden Secrets of Tantric Sex

Is the Tantra a sex-obsessed corruption of Buddhism?

Padmavajra thinks not.

The last great phase in the historical development of Indian Buddhism was known as the Vajrayana (literally, 'The Thunderbolt Way) Its major contribution to Buddhism was a number of new and radical practices leading to Enlightenment.

The Vajrayana's aim was to bring the practitioner to Enlightenment as quickly as possible, and one of its central concerns was the liberalization and canalization of more and more of the practitioner's energy. Part of its way of effecting this was through sexual metaphor, sexual symbolism, and even through what have been called 'sexo-yogic' practices.

Because of its apparent use of sex as an aspect of spiritual practice, the Vajrayana has provoked two extreme responses in the West. In the early days of Buddhist studies, the Vajrayana was generally condemned as a corruption of the sublime ideals of Buddhism. More recent interest has tended to the other extreme. Some are attracted to the Vajrayana precisely because of its apparent sanctification of desire in general, and sexual desire in particular. In a recent exposition of the Vajrayana by a Tibetan teacher, we find the following, '...if desire for a woman arises, it must be relied upon...'. Such a presentation of the Vajrayana would seem to suggest that being a Buddhist does not involve changing ourselves. We can, apparently, keep hold of our desires as they will lead us to Enlightenment.

The truth behind the use of sexual themes in the Vajrayana is, as might be expected, far from either of the extremes mentioned. Though we are dealing with a vast and complex subject, it is possible to discern three distinct (though related) aspects of the place of sex in the Vajrayana. Firstly, there is the shock value of sexual language. For example, in the canonical texts of the Vajrayana - the Tantras - which flourished in India roughly between the 4th and 10th centuries CE, we can find sexual intercourse with the chaodali (outcaste girl) and prostitutes being recommended. At that time, contact - what to speak of sexual congress - with an outcaste, according to Hindu society (back to which Buddhism had to some extent been drawn), would have been deemed spiritually polluting. But, in making such recommendations, the Vajrayana was simply trying to shock people out of their mundane social conditioning. It was seeking to liberate the energy locked up in the convention and taboo of Hindu society.

Whether or not these recommendations were enacted is an open question. Stephan Beyer enthusiastically describes the followers of the Vajrayana thus: 'They sang of wisdom as the great Whore, for she opens herself to every man who seeks her, ...made love to the spontaneous maiden within them, and preached a world upside down, ... and were altogether quite outrageous and shocking to all good and sober citizens. It would be interesting to ponder how the Vajrayana would speak to our own age, where sexual license has become a kind of norm. If they wanted to shock people out of their conditioning today, the old followers of the Vajrayana might have to appear as a rap artist advocating the ecstacies etc.

In that passage quoted from Stephan Beyer, we read that the followers of the Vajrayana 'made love to the spontaneous maiden within them'. This brings us to the second aspect of sex in the Vajrayana, the so-called 'sexo-yogic' practices.

We have seen that the Tantras recommended sexual intercourse with the chaodali. Now, as well as aiming to decondition, this sort of recommendation would sometimes also have been referring to certain forms of yogic practice. Here, the word chaodali is not referring to a woman at all. In this context, chaodali can be translated as 'the fiery one' and, simply stated, refers to the vital energy that must be contacted and incorporated into our practice. It parallels the better known kundalini.

The practices associated with the arousal of the chaodali occur in the anuttara-yoga Tantra, the highest level of Vajrayana practice, and - traditionally - should be undertaken only after years of successful training in Hinayana, Mahayana, and lower Vajrayana disciplines. Indeed, in India and old Tibet, these practices would not have been known about, even in theory, by those not initiated into them. (This might be one of the reasons why these practices were 'hidden away in sexual language - to keep them out of the reach of those not ready to undertake them.) Sangharakshita has recalled that in his own contact with Tibetan monks, lamas, and lay people, there was no special interest shown in these teachings, and definitely no unhealthy emphasis.

There also seems to be some doubt as to whether the 'sexo-yogic' practices were intended to describe anything physical at all. Herbert Guenther, a writer normally very sure of himself, says in commenting on one of these practices: 'We move in a world which probably is neither physical nor mental, but may partake of both (or be something completely different). In some of the practices found in the Tantras and their related works we encounter elaborate visualization techniques where the practitioner is instructed to see himself as a Buddha in sexual union with a female consort, usually described as a dakini. Here the aspect of sexo-yogic practice merges with the third aspect, that of sexual symbolism.

Within the Mahayana, Enlightenment was principally seen as the insoluble union of wisdom and compassion. Mahayana artists were fond of depicting this union in paintings and images, in the form of the androgynous figure of the Bodhisattva - a beautiful sixteen-year-old: gentle, yet strong in appearance.

The Vajrayana sought to depict this union even more vividly, and so depicted the Buddha or Bodhisattva in sexual union with the dakini. We often come across such figures in Vajrayana art. The Buddha or Bodhisattva looks serene, contemplative, blissful; while the dakini - appearing like a goddess - embraces him tightly, and looks rapturously into his face. Here the male figure symbolizes Compassion, the female figure Wisdom. Sangharakshita has commented on such depictions thus: 'One must observe that though there are two figures there are not two persons: there is only one Enlightened person, one Enlightened mind, within which are united reason and emotion, wisdom and compassion.

These representations embody under the form of sexual symbolism (here of course one has nothing to do with sexuality in the ordinary sense) the ideal of Wisdom and Compassion united. Traditionally, these images are considered highly sacred, inspiring profound reverence and devotion, not in any way stimulating a sexual response. However, they have suffered abuse.

Some people go so far as to recommend that during sexual intercourse, the man should visualize himself as the Buddha: the woman should visualize herself as the dakini. Both should experience their lovemaking as an enactment of the uniting of Wisdom with Compassion. Such recommendations provide the deluded with a first class means of rationalizing away their mundane desires.

For most of us, such a practice would be a purely mental activity making no significant difference to the basic urges involved. It would be no more than a fancy way of having sex. For those experienced enough to see and feel themselves to be a Buddha at such times, it is highly unlikely that they would want to involve themselves with sex at all! Being so content, complete, and rich within themselves, they would hardly need to reach beyond themselves for their pleasures.

To conclude, within the Vajrayana, sex - as most of us understand and experience it - is not part of the path to Enlightenment at all. Sexual language within the Vajrayana is strictly metaphorical, strictly symbolic: not to be taken literally. Indeed, if taken literally, some Vajrayana writings will not lead us to Enlightenment, but will sink us more deeply in the mire of greed, hatred, and delusion.

References

1.Thinley Norbu, The Small Golden Key, p.24

2. Stephan Beyer, The Buddhist Experience, p. 258

3. Herbert V. Guenther, The Life' and Teaching of Naropa, pp. 161-162

4. Ven. Sangharakshita, 'Masculinity' and 'Femininity' in the Spiritual Life, p.24

Source:
http://fwbo.org/articles/tantric_sex.html