SAMIDDHI

This is what I heard one time when the Lord was staying in the Hot Springs Park in Rajagrha.

At the time when the night was nearly ended, the venerable Samiddhi arose and went to the hot springs to bathe. When his bath was finished he came out of the water and clad in one robe stood on the bank to dry his body. And while it was still not yet dawn a certain deva came and lit up the whole of the bank with his beauty, He approached Samiddhi and came to a halt a little way above the ground. He addressed the Ven. Samidhi in a verse:

"Without enjoying your pleasures first, you have become a mendicant monk.

Now that you have become a monk, you can no longer enjoy pleasures.

Why do you not enjoy pleasures now and become a monk later?

Do not let this time of youth slip by."

"I do not know your time. This is the right time

For me to be a monk, though it does not appear to you,

That is why I am a monk and do not enjoy those pleasures

I am not letting time slip by."

Then the god came down and stood firmly on the ground. He addressed the Ven. Samiddhi:

"You are so young to have left the family life; your skin is shining, your hair very black. Youth is still kind to you. You are only in the first stage of life You should be amusing yourself with the sense pleasures. Venerable monk, you should enjoy sense pleasures as is only human. do not give up what is available in the here and now in order to pursue what can only be realised in time."

"Indeed I have not, my friend, given up what is available here and now in order to pursue what can only be realised in time. I have given up what can only be realised in time in order to pursue the timeless. The Blessed One has said that sense pleasures are caught in time and thus bring about much pain, much anxiety and even greater dangers. The teachings of truth, The Dharma, belong to the here and now, they do not need time to be realised. They invite us to witness their reality and they lead us on. When we have sufficient wisdom, we shall realise them directly by ourselves."

"O monk, how can the Lord say that the sense pleasures belong to time, that they bring about much pain and anxiety and even greater dangers than that? What does he mean when he says that the teachings of truth are timeless, they invite us to witness their reality and they lead us on and when we have sufficient wisdom, we shall realise them directly by ourselves."

"My friend, I have only recently left the home and have just been admitted to the order of monks. I am not able to explain the teachings of truth and the monastic discipline in detail. The Lord who is worthy of offerings, who is a fully awakened person is staying in the Hot springs park in Rajagrha. why do you not go to him and ask him to explain the meaning. You should make a careful note of what he tells you."

"It is not easy for me to approach the Blessed Lord, because he is surrounded by important devas. If you, venerable monk could go to the Lord and ask about the meaning of the teachings, I will come along and here the instructions which the Lord gives."

"I will do as you say, friend." The venerable Samiddhi said and he went to where the Buddha was. When he had drawn near, he paid respect and he sat down to one side of the Lord. Having sat down he addressed the Lord with he following words:

"Teacher, when the night was coming to a close I arose and went to the hot springs for a bathe. After my bath I stayed on the bank clad in a single robe to dry my limbs. A certain deva appeared and lit up the whole bank with his beauty. He stood a little way above the earth and recited a gatha. And I, teacher replied by means of a gatha. I then explained: "Indeed I have not, my friend, given up what is available here and now in order to pursue what can only be realised in time. I have given up what can only be realised in time in order to pursue the timeless. The Blessed One has said that sense pleasures are caught in time and thus bring about much pain, much anxiety and even greater dangers. The teachings of truth, The Dharma, belong to the here and now, they do not need time to be realised. They invite us to witness their reality and they lead us on. When we have sufficient wisdom, we shall realise them directly by ourselves." The deva did not understand and asked me to ask you the meaning on his behalf since I am only a beginner and could not enlighten him. If that deva meant what he said he should be somewhere near right now."

When Samiddhi had spoken, the god said to him: "Ask the meaning, Venerable monk, ask the meaning! I am right here."

At that point the Blessed One addressed the god in a gatha:

"Beings perceive what can be talked about

They take their stand relying on what can be talked about

If they do not understand rightly what is talked about

They go under the yoke of death.

If someone understands rightly what can be talked about

He is not deceived about what has been said

Things do not occur to him

Which could be faulted.

"If you understand this, spirit, then tell me."

"Teacher, I have not fully understood the meaning of the outline the Lord has given here.

"I should be very happy if the Lord could speak in detail about what he has just said, so I may come to understand the meaning fully."

"Whoever imagines,

I am equal, I am better, I am inferior

Will be involved in disputes.

He who is unshakeable in all three categories

Never thinks he is equal, better or worse.

"If you understand this, spirit, then tell me."

"Teacher, I have not fully understood the meaning of the outline the Lord has given here either.

"I should be very happy if the Lord could speak in detail about what he has just said, so I may come to understand the meaning fully."

"She has given up definitions

She has found the immeasurable

She has broken off craving for a body and a mind in the world

She is not attracted to the perfume of desire, rests undisturbed

If the gods or men seek her here or in other worlds,

In the heavens or in any abiding place whatsoever

They will not be able to find her.

"If you understand this, spirit, then tell me."

"Teacher, I have understood the full meaning of the outline you have given. It is as follows:

Let him do nothing unwholesome,

By speech, or mind or body in all the worlds.

Abandoning the pleasure of desire,

Let him be mindful and understanding,

And not inflict useless suffering on himself.

THE SUTRA ON TAKING REFUGE IN ONESELF

This is what I heard at the time the Buddha was staying in the Mango Grove in the cool shade of the Mango trees on the bank of a river in the land of Magadha. At that time the two elders Sariputra and Maudgalyana had not long passed away. That day was the full moon day. It was the Uposatha Ceremony and the precepts were recited.

The Buddha spread out his sitting mat and sat facing the community. After casting his eyes over them he said: "As I look at the community I see there is a large empty space left by the venerable Sariputra and the venerable Maudgalyana who have just passed away. In our sangha of disciples the venerable Sariputra and the venerable Maudgalyana were the two monks with the highest skills in giving Dharma talks, encouraging and instructing the monks and nuns, and in eloquence.

O monks, in life there are two kinds of riches which people like to seek after. There are the material riches and the riches of the Dharma. In their search of material riches they go to worldly people. In their search for the riches of the Dharma they could go to the venerable Sariputra and the venerable Maudgalyana. The Tathagata however is someone who is not searching for anything anymore whether it is material or the Dharma.

O monks, do not be sorrowful and anguish because of the fact that Sariputra and Mahamaudgalyana have passed into nirvana, be sorrowful and grieve. There are large trees with roots, a trunk, leaves, branches, and fresh luxurious fruits and flowers. It is usual for the large branches to wither or be broken before the small branches. It is the same with the jewel mountain. The highest peaks are the peaks which will collapse first of all. In the community of practice of the Tathagata, the venerable Sariputra and Maudgalyana were the two greatest students of the Tathagata. And if these two venerables have entered nirvana first that is something quite natural. That is why I encourage you: Do not give rise to a sorrowful feeling or be in anguish.

All phenomena which are born and which exist, which are subject to the influence of other phenomena, in other words all phenomena which are composite, have to follow the rule of impermanence and cease to exist. The fact that they should continue to exist eternally and never be destroyed is something which cannot take place. I have reminded you many times that everything we cherish and hold dear today, in the future we shall have to let go of and be separated from. I myself in not too long a time will also leave this life, therefore you should practise being an island to yourself, knowing how to take refuge in yourself, and not taking refuge in anyone else.

You should practise taking refuge in the island of the right teachings. Know how to take refuge in the right teachings, and do not take refuge in any other island or any other person. This means that you practise dwelling in the meditation of the body in the body, using each exercise diligently to nourish right understanding and mindfulness in order to master and transform your cravings and your anxieties about life. And it also means to practise dwelling in observing the elements outside the body in the elements outside the body, using each of the exercises diligently to nourish right understanding and right mindfulness in order to master and transform cravings and worries concerning life. That is called the method of returning to take refuge in the island of self. It is to take refuge in yourself, to return to yourself in order to take refuge in the right teachings and not to take refuge in any other island or in any other thing.

When the bhiksus heard the Buddha teach this sutra they were all very happy to put it into practice. (BBB)

WE ARE TRULY PRESENT

(Gatha to be read before beginning Kinh Hanh)

We are truly present our hearts established in mindfulness

For sitting meditation, kinh hanh and reciting the sutras

May the three jewels and the holy nagas

Support this meditation centre with its four sanghas

Protecting them from the eight misfortunes and the three paths of suffering

May the four sounds and the three worlds be permeated by the great favour

May there be no place in the world at war

May the winds be favourable, the rain seasonable and the people’s hearts at peace

May the practice of the sangha be steady and diligent

Ascending the ten bhumis without hardship

May the Sanghakaya live in peace, joy and newness

The refuges and the precepts bringing happiness and wisdom

The wisdom of the Awakened mind shines out like the full moon

The body of the Awakened One is as pure and clear as lapis lazuli

The Awakened One in the world never ceases to save beings from suffering

Nowhere is there Awakened mind which lacks love and compassion

Please sisters establish your mindfulness to recite the name of the Buddha

Namo Sakyamunaye Buddhaya

(stand up and practise circumambulation while recollecting the Buddha)

PROSTRATIONS

Teaching and living the way of awareness in the very midst of suffering and confusion, Sakyamuni Buddha the Awakened One, to whom we bow in gratitude. (B)

Seed of awakening and loving kindness in children, sprouts and all beings, Maitreya, the Buddha to be born, to whom we bow in gratitude. (B)

Cutting through ignorance, awakening our hearts and our minds, Manjusri the bodhisattva of great understanding to whom we bow in gratitude. (B)

Working mindfully, working joyfully for the sake of all beings, Samantabhadra the bodhisattva of great action, to whom we bow in gratitude. (B)

Seeing the Buddha in everyone, Sadaparibhuta, the bodhisattva of constant respect, to whom we bow in gratitude. (B)

Showing the way fearlessly and compassionately the stream of all our ancestral teachers, to whom we bow in gratitude. (BB)

Turning to the Tathagata

I touch the earth

Having turned to the Tathagata,

The lighthouse which is able to shine over the ocean of suffering.

Lord of Compassion, in your love embrace us.

Today we sincerely determine to return home.

We your disciples

Owe much gratitude to parents, teachers, friends and all beings,

Which we have not yet had the opportunity to repay.

Looking at the three realms and the four quarters,

We see how all species are drowning in an ocean of misfortune.

It wakes us with a start and we are frightened.

Although we have turned in the right direction,

The shore of awakening still lies far away.

Fortunately everywhere in this world

Can be found the hand of the Compassionate One bringing relief.

With all our heart we return and take refuge.

We aspire to be disciples of the Tathagata,

To unify our body and our mind,

To kneel at the foot of the Buddha's throne

And to let go of all attachment.

Wholeheartedly and with great respect

We ask to receive the wonderful teachings

And we shall diligently practise every day,

Nourishing precepts and concentration to maturity,

So that the fruit of bodhi may be fully realised in the future.

We ask the great favour of the bodhisattva to protect us day and night

And we bow our heads to ask Buddha, Dharma and Sangha to show us their compassion.

We know clearly

That the obstacles of our karma are still heavy,

That the merit from our virtues is still frail,

That our perceptions are often wrong

And that the root of wisdom in us is still not yet solid.

The impurities of our mind still arise very easily.

Our listening, contemplation and practice are not yet really firm.

In this moment we trust in the lotus throne

And with our five limbs on the earth

We pray that the infinite loving-kindness

Will open its heart

So that we too may open our hearts.

We your disciples

From countless lives in the past,

Because we were not able to recognise the basis of the mind which is clear and pure,

Chased after worldly things.

Our actions of body, speech and mind have been impure.

We have drowned in ignorant cravings,

Jealousy, hatred and anger.

Now thanks to the great bell ringing out we have awakened

And we are determined with all our heart to renew our body and our mind.

All the wrongdoings, all the mistakes and the faults

We ask you to wash them completely clean.

We your disciples in this moment

Make a deep aspiration

To put an end to our old habit energies

And for our whole life to take refuge in the sangha.

We ask the Buddha to place his hand in protection over us

So that compassion and loving-kindness will help us.

We promise that when we practise meditation,

When we practise Dharma discussion,

When we stand, when we walk,

When we cook and when we wash dishes,

When we lie, when we sit, when we are working,

When we wash clothes, walk slowly,

When we recite the names of Buddhas and bodhisattvas,

When we light incense and touch the earth,

Every step will bring peace and joy to the world,

Every smile will be resplendent with freedom.

We shall live mindfully in every moment

Which is to show people

The way of liberation from suffering.

We promise to see the pure land

Lying under every step we take.

We promise to be in touch with the ultimate dimension

In every contact we have,

To take steps on the soil of reality,

To breathe in the air of true emptiness,

To light up wisdom,

Making resplendent the wonderful mind,

To draw aside the curtain of ignorance.

Our body and mind will be peaceful and happy,

Free and at leisure

‘Til the time when we leave this life

And then our heart will not be caught in regret,

Our body will not be in pain,

Our thoughts will not be darkened by ignorance,

Our mindfulness will be clear and bright,

Our six senses will be calm

And our body relaxed

As when entering meditative concentration.

If it is necessary to be born again

We shall be disciples of the Tathagata,

Continue in the career of rescuing beings

Bringing them all to the shore of awakening,

Realising the three bodies, the four wisdoms,

Using the five eyes, the six miracles,

Realising thousands of appropriate bodies,

Being present at one time in the three worlds,

Coming in and going out in freedom,

Helping all beings to transform,

Not abandoning anyone,

Bringing all to the shore of no regression.

Worlds are without limit.

Living beings are infinite.

Action and afflictions

Are also infinite.

I wish that my aspirations may also be like that

Eventually becoming infinite.

I bow to the Buddha as I make this determination

To practise to maintain virtue

And share the merit with countless living beings,

In order to repay fully the gratitude I owe,

And to teach the practice everywhere in the three realms.

I pray that I with all species of living beings

May fully realise the great awakened understanding.

IDENTIFYING AND LOOKING DEEPLY AT THE SEEDS OF FEAR

THE FIVE REMEMBRANCES (p. 131)

TAKING REFUGE.

I take refuge in the Buddha, the one who shows me the way in this life.

I take refuge in the Dharma, the way of understanding and love.

I take refuge in the Sangha, the community which lives in harmony and awareness. (B)

Since I have taken refuge in Buddha,

I see clearly a path of beauty in the world.

Since I have taken refuge in Dharma,

I am learning and practising ways of transformation.

Since I have taken refuge in Sangha

I have the Sangha to shine light on my practice

And support me on the path of practice. (B)

Taking refuge in the Buddha in myself,

I aspire that all people

May recognise the awakened nature

And quickly realise bodhicitta

Taking refuge in the Dharma in myself,

I aspire that all people

Can grasp firmly the ways of practice

and together go on the path of transformation.

Taking refuge in the Sangha in myself

I aspire that all people

May build four-part sanghas to transform

The suffering of numerous people. (BBB)