The True Spirit of Buddhist Practice (Part3/3)

Dangerous Desires (Part 3/3)

An excerpt from the Sutra of the Simile of the Snake

in the Southern Transmission’s Majjhima Nikāya

Reflection and insight: Don’t Become a “Debate Master"

In this sutra, the Buddha explains that some people study the scriptures not so that they can put them into practice but so that they can win arguments over tea and participate in idle conversations. These people are like fools who try to catch a snake with their bare hands—They think they know how to catch it, but they will only get bitten.

People who truly want to catch a snake must bring a forked stick (e.g., a goat’s foot staff, a tool with a divided tip). They must first pin the snake’s head down with the stick and then firmly grasp it. This way, even if the snake wraps itself around their arms, wrists, or any other parts of their bodies, they will not be bitten, suffer pain, or die. This is because they know how to catch a snake and genuinely understand its nature!

Similarly, good people study the Buddha Dharma so that they can actually practice and realize it and attain meritorious qualities. They should first correctly understand the true meaning of the Buddha Dharma and then diligently practice it, step by step, according to the proper sequence. The Buddha Dharma must be studied not to win in arguments about it but to cut off vexations and attain wisdom and liberation. Those who study the Buddha Dharma in this way will ultimately gain true peace and benefits.

Isn’t the monk Ariṭṭha a reflection of many of us? We might say, “As long as I don’t break the law, I will be fine; however, a little enjoyment won’t hurt.” We feel free, but, in reality, our desires are leading us around by the nose, and we don’t even realize it.

With boundless compassion, the Buddha repeatedly used ten similes to teach the monks. These similes are incredibly insightful and truly apt:

1.      Like gnawing a bone: A dog fiercely chews a bone, drooling, but the bone has long been devoid of meat and thus cannot satisfy the dog’s hunger. Desire is the same—We chase it for a long time, but it never truly benefits us, leaving us with only emptiness.

2.      Like fighting for a piece of meat: A small piece of meat drops on the ground, and a flock of birds rushes in, fighting over it, with none able to enjoy it alone. Sensual pleasure is like that piece of meat—It invites jealousy, competition, conflict, and suffering.

3.      Like holding a dry-grass torch: You hold a burning torch to see the way forward as you walk, but the flame can scorch your hand! Desire is the same; holding it is like holding something hot—It is a present and intensely burning evil.

4.      Like a pit of coals: Who would willingly jump into a burning coal pit? Yet, when people become obsessed with sensual pleasure, they feel a burning craving for it and jump into it , imagining it to be cool spring water. They jump into the pit with their eyes closed, only to find out that they cannot quench their thirst there but are consumed by the fire of desire.

5.      Like a beautiful dream: In a dream, you marry someone beautiful, win the lottery, and live in a mansion. You wake up and find out that none of these is true—just a fleeting illusion. The happiness brought by indulgence is even shorter than a dream; it quickly shatters.

6.      Like borrowed items (luxury car/designer bag): You drive your friend’s luxury car or carry their limited-edition bag, and everyone compliments your taste, but in the end, you must return the item. The pleasure of indulgence is also “borrowed”—temporary and illusory.

7.      Like the fruit on a tall tree: The reddest fruit at the top of a tree will eventually fall and rot when already ripe. However, someone foolishly climbs the tree to pick it and breaks their leg. Is desire worth sacrificing one’s health, family, and conscience for?

8.      Like walking into a slaughterhouse: Behind the fine meat and wine that we enjoy lies a bloody price. How many people hurt each other for desire? Work, romance, fame, and fortune—Are these not all slaughterhouses?

9.      Like riding on a post covered with knives: A wooden post studded with knives will cut you all over and leave you bleeding if you get close. Desire is the same—Getting near it inevitably leads to injury.

10.   Like catching a snake: You see a snake and think that catching it will make you safe. But if you aren’t careful, it will bite you back, possibly costing you your life. This is because you touched a dangerous thing without knowing how to do so. Desire is the same—If you don’t understand its nature and blindly chase it, crave it, and cling to it, you will lose your life sooner or later.

In addition, studying the Buddha Dharma is not about debating, winning arguments, or beating others but about one’s own liberation. We often fall into similar traps, thinking that because we have read many books, attended many lectures, and memorized famous quotes better than anyone else, we understand all the important principles. But, in reality, we haven’t genuinely practiced or realized anything important. We have no essential realization or meritorious qualities acquired from practice. The moment we face emotion or temptation, we collapse—Our temper flares up, our greed and attachment prevail, and our vexations aren’t lessened at all. Isn’t that tantamount to “catching a snake with our bare hands”? All talk and no actual practice, and being self-righteous, make it easier for us to get hurt.

Therefore, do not treat the Buddha Dharma (or any form of wisdom) as an ornament or a tool for showing off or winning arguments. You must be able to apply what you have learned in daily life to genuinely benefit from it. Just as catching a snake requires a method and a tool, practice also requires a method and a sequence. You should first correctly understand the true meaning and practice methods of the Buddha Dharma, and then put them into action sequentially, constantly observing the actions of your body, speech, and mind, and making adjustments and corrections at all times. Instead of saying “I understand everything,” when you encounter adversity, ask yourself, “Am I handling this situation with more wisdom and liberation than before, or am I being bound by vexation again?”

In simple terms, stop lying to yourself, telling yourself that enjoyment is harmless. In addition, stop using knowledge to confuse and package your faults. True practice is about facing yourself honestly and bravely, and then correcting your desires and vexations little by little. It’s time to give up those deceiving  small pleasures! (End)

#Buddha #Dharma #Buddhiststory 

The True Spirit of Buddhist Practice (Part 2/3)

Dangerous Desires (Part 2/3)

An excerpt from the Sutra of the Simile of the Snake

in the Southern Transmission’s Majjhima Nikāya

Knowing the confusion and defiance in Ariṭṭha’s mind, the Buddha said, “You foolish man! You should realize that your view of my teachings is wrong. Now, I will ask the assembly of monks what their understanding of my teaching is.”

The Buddha then asked the monks, “Monks! Do you―like this former hawk trainer, Ariṭṭha―misunderstand my teachings? His misunderstanding of my teachings led him to slander us, destroy himself, and accumulate much bad karma. Do you also understand my teachings the way he does?”

The monks replied, “No, World-Honored One! The World-Honored One has clearly taught us through various methods what the dharmas of obstacles are, and that those who greedily seek enjoyment in them will indeed be hindered from liberation. The World-Honored One has said that sensual pleasures are sparse in happiness and full of suffering and vexation, and that they hide even more calamities. You have used the similes ‘like a bare bone,’ ‘like a piece of meat,’ ‘like a dry-grass torch,’ ‘like a pit of hot coals,’ ‘like a dream,’ ‘like a borrowed thing,’ ‘like a tall tree’s fruit,’ ‘like a slaughterhouse,’ ‘like a knife-edge ride,’ and ‘like a snake’s head’ to make us realize the dangers of sensual pleasures.”

The Buddha praised them: “Very good, monks! You have correctly understood my teachings. I have taught you in many ways what the dharmas of obstacles are, and that indulging in sensual pleasures certainly causes hindrances. I said that sensual pleasures are actually sparse in happiness and rich in suffering and vexation, and that they hide even more calamities. Furthermore, I used the similes ‘like a bare bone,’ ‘like a piece of meat,’ ‘like a dry-grass torch,’ ‘like a pit of hot coals,’ ‘like a dream,’ ‘like a borrowed thing,’ ‘like a tall tree’s fruit,’ ‘like a slaughterhouse,’ ‘like a knife-edge ride,’ and ‘like a snake’s head’ to illustrate the harm that they bring. Yet, this former hawk trainer, Ariṭṭha, due to his own misunderstanding of my teaching, has turned around and slandered us. By doing this, he has destroyed himself and accumulated bad karma. Truly, foolish people like him will never achieve genuine benefits and will only head toward misfortune in the long run.”

The Buddha continued, “Monks, Ariṭṭha who indulges in craving desires whereupon thinking of these are other than sensual pleasures. Such people can never achieve true liberation.”

The Buddha then said, “Monks, there are some foolish people who come to learn the Buddha Dharma—the Discourses (Sūtras), Mixed Verses, Expositions, Stanzas, Inspired Utterances, Thus-Spoken Sayings, Birth Stories, Unique Events, Broad Discourses, and so on—but do not use wisdom to realize and experience their actual meanings. Because they have no true realization, they cannot genuinely comprehend the principles that can be found in them. They merely use the Buddha Dharma that they have learned as a tool for debating or as a means to show off their eloquence. They do not study the Buddha Dharma for the correct purpose. Due to their failure to grasp the true meaning of the Buddha Dharma, they will never obtain genuine long-term benefits and will experience misfortune. Why so? They resemble a man who goes out looking for a snake, hoping to catch one. He finally spots a large snake, but he doesn’t know how to catch it. He carelessly grabs it by its body or tail. The snake turns back and bites his arm, wrist, and other parts of his body, causing him great pain, perhaps even death. Why does this happen, monks? It’s because he doesn’t know the proper way to catch a snake. Similarly, some foolish people come to learn the Buddha Dharma—the Discourses, Mixed Verses, Expositions, Stanzas, Inspired Utterances, Thus-Spoken Sayings, Birth Stories, Unique Events, Broad Discourses, and so on—but they don’t use wisdom to explore its true meaning. Thus, they do not genuinely understand the Buddha Dharma. They merely use it as a tool for argument or as a means to show off their eloquence. They do not study the Buddha Dharma for the correct purpose. Because they fail to grasp the true meaning of the Buddha Dharma, they will never obtain genuine long-term benefits, and this will lead to their misfortune.”

The Buddha further said, “Monks, there are good men who study the Buddha Dharma—the Discourses, Mixed Verses, Expositions, Stanzas, Inspired Utterances, Birth Stories, Unique Events, Broad Discourses, and so on—and are able to use wisdom to explore its meaning. Thus, they arrive at a true understanding of it. They study the Buddha Dharma not for the purpose of debating or showing off their eloquence but for the sake of thoroughly comprehending its true meaning. Because they correctly and truly understand the Buddha Dharma, they gain long-term benefits and happiness. What constitutes a correct and true understanding  of the Buddha Dharma? For example, a man who hopes to find a snake looks for one, and upon finding one, he tries to catch it and knows how to. He knows how to use a forked stick to pin the snake’s head down and then grasp it. In this way, even if the snake wraps its body around his arm, wrist, or other parts of his body, it will not be able to bite him, and he will not suffer pain and die. This is because the man understands the snake’s nature and uses the correct method to catch it. Monks, these good men study the Buddha Dharma—the Discourses, Mixed Verses, Expositions, Stanzas, Inspired Utterances, Birth Stories, Unique Events, Broad Discourses, and so on—and after studying it, they are able to use wisdom to determine its true meaning. Thus, they gain a true understanding of the Buddha Dharma, and joy arises within them. They study the Buddha Dharma not for the sake of debate or for showing off their eloquence but to thoroughly comprehend its true meaning and achieve ultimate liberation. Because they correctly and truly understand the Buddha Dharma, they gain real and long-term benefits and true happiness.”

“Monks, you should understand and uphold the meaning of what I have taught. If there is anything about it that you do not understand, you should come and ask me or ask wise and discerning monks.” (Part 2/3)

#Buddha #Dharma #Buddhiststory 

The True Spirit of Buddhist Practice (Part 1/3)

Dangerous Desires (Part 1/3)

An excerpt from the Sutra of the Simile of the Snake

in the Southern Transmission’s Majjhima Nikāya

During the time of the Buddha, there was a monk named Ariṭṭha who was a hawk trainer before he became a monk. He developed a seriously mistaken view: “Based on my understanding of the Buddha’s teachings, even though the Buddha called certain dharmas ‘obstacles,’ indulging in them will absolutely not cause any hindrance.” Many other well-learned monks heard about this and went to Ariṭṭha to confront him, telling him, “Respectful Ariṭṭha, did you really say ‘Based on my understanding of the Buddha’s teachings, even though the Buddha called certain dharmas obstacles, indulging in them will absolutely not cause any hindrance’? Is that truly your view?”

Ariṭṭha replied, “Yes, respectful friends. That is indeed how I understand the Buddha’s teaching.”

The other monks wanted Arittha to abandon his wrong view. They questioned him, discussed his reasons for embracing that view, and then advised him strongly, “Respectful Ariṭṭha! Don’t talk like that! Don’t slander the Buddha! It’s an unwholesome act to misrepresent the Buddha’s words. The Buddha never taught this! The Buddha taught us using many skillful methods that certain dharmas that He called obstacles are indeed dharmas of obstacles, and that indulging in them will certainly cause hindrances. The Buddha said that sensual pleasures are actually sparse in happiness and rich in suffering and vexation, and hide many dangers. The Buddha used various similes to illustrate the harm of indulgence: Sensual pleasure is like a bare bone; it’s like a piece of meat; it’s like a dry-grass torch; it’s like a pit of hot coals; it’s like a dream; it’s like a borrowed thing; it’s like a tall tree’s fruit; it’s like a slaughterhouse; it’s like a knife-edge ride; and it’s like a snake’s head. Sensual indulgence may seem pleasurable, but in reality, it brings much danger, suffering, and vexation, with countless hidden faults and risks.”

However, even after the monks’ questioning, discussion, and persistent counsel, Ariṭṭha remained stubbornly fixed in his erroneous view and insisted that his interpretation of the Buddha’s teachings was correct.

Unable to change Arittha’s mind, the monks went to the Buddha, paid their respects, sat down, and reported the entire incident: “World-Honored One! Monk Ariṭṭha, who used to be a hawk trainer, has developed a wrong view, saying, ‘Based on my understanding of the Buddha’s teachings, even though the Buddha called certain dharmas obstacles, indulging in them will absolutely not cause any hindrance.’ We monks heard this, and hoping he would abandon this false view, we went to him and said, ‘Respectful Ariṭṭha! Don’t say that! Don’t slander the Buddha! It’s an unwholesome act! The Buddha did not teach this! The Buddha taught us that certain dharmas He called dharmas of obstacles are indeed obstacles, and indulging in them will cause hindrances. The Buddha said that sensual pleasures are sparse in happiness and rich in suffering and vexation, and hide many dangers. The Buddha used many similes to explain the harm of indulgence: ‘like a bare bone,’ ‘like a piece of meat,’ ‘like a dry-grass torch,’ ‘like a pit of hot coals,’ ‘like a dream,’ ‘like a borrowed thing,’ ‘like a tall tree’s fruit,’ ‘like a slaughterhouse,’ and ‘like a knife-edge ride.’ He even said that it was ‘like a snake’s head.’ Although enjoyment may seem pleasurable, it brings much danger, suffering, and vexation, with countless hidden faults and risks.’ World-Honored One! Even after our questioning, discussion, and counsel, the former hawk trainer, Ariṭṭha, remains obstinate and firmly adheres to his wrong view, maintaining, ‘Based on my understanding of the Buddha’s teachings, even though the Buddha called certain dharmas obstacles, indulging in them will absolutely not cause any hindrance.’”

After listening to the monks’ report, the Buddha summoned a monk and instructed him, “Monk! Go tell Ariṭṭha in my name, ‘Ariṭṭha! The World-Honored One, my Teacher, summons you.’”

The monk accepted the command, went to Ariṭṭha, and delivered the message that the World-Honored One wished to see him. Ariṭṭha agreed to the summons and came before the Buddha. He bowed respectfully and sat beside Him.

The Buddha then proceeded to question Ariṭṭha, “Did you really develop this idea: ‘Based on my understanding of the teachings of the Buddha, even though the Buddha called certain dharmas obstacles, indulging in them will absolutely not cause any hindrance’? Is this what you truly believe?”

Ariṭṭha replied, “Yes, World-Honored One!”

The Buddha said, “You foolish man! Be careful! When did you ever hear me teach such a dharma? Did I not explain in many different ways what the dharmas of obstacles are? How could enjoying them not cause any hindrance? I have clearly stated that sensual pleasures are sparse in happiness, rich in suffering and vexation, and carry many dangers. I used similes―‘like a bare bone,’ ‘like a piece of meat,’ ‘like a dry-grass torch,’ ‘like a pit of hot coals,’ ‘like a dream,’ ‘like a borrowed thing,’ ‘like a tall tree’s fruit,’ ‘like a slaughterhouse,’ ‘like a knife-edge ride,’ and ‘like a snake’s head’―to demonstrate the danger and harm of sensual pleasures! You foolish man! Because you misinterpreted my teachings, you have turned around and slandered us, destroying yourself and accumulating much bad karma. Doing this will never bring you benefits; it will surely lead to misfortune.”

The Buddha then addressed the other monks: “Monks, what is your opinion on this matter? Does this Ariṭṭha, a former hawk trainer, even qualify as someone who has just begun to ‘warm up’ to the practice of this Buddha Dharma and Discipline?”

The monks replied, “How could he, World-Honored One? In fact, he does not qualify as such at all!”

Ariṭṭha was silent and ashamed. Troubled and humiliated, he lowered his head, slumped his shoulders, and could not offer a defense. (To be continued....)

#Dharma #Buddha #Karma #Buddhiststory #Buddhateaching 

The Story of the Garuḍa Birds and the Dragons—The Dragon Clans Receive the Buddha’s Robe

   Reflection and Insights 

In the vast transmigration river of birth and death, sentient beings are often like dragons and Garuḍa birds—fighting each other, trapped in cycles of vengeance, unable to escape. Dragons fear bird attacks, while birds depend on dragons for survival. What appears to be survival of the fittest is actually woven from collective karma. There are no true victors, only suffering and terror cycling endlessly through samsara.

When the four dragon kings prostrated themselves before the Buddha and tearfully recounted their clans’ suffering caused by the Garuḍa birds, the Buddha did not punish the birds or stop their evil actions. Instead, He gave his own robe—the Dharma robe symbolizing “pure precept substance and flawless merit”—to the dragon kings and instructed them to distribute portions of it to all dragon clans. Not a single thread increased or decreased, and myriad beings all received protection. This manifested not only the Tathāgata’s miraculous transformational power but, more profoundly, also the Buddha’s compassion and the sublime power of His precepts. True protection emanates not from outward actions but from the depth of one's compassion; true guardianship lies not in material abundance but in the breadth of one’s compassionate vows. The Buddha’s robe could prevent harm from the Garuḍa birds not because its fabric was special but because it carried the supreme merit of “the Buddha’s words, which are never false; the Buddha’s precepts, which are never ineffective; and the Buddha’s vows, which are always fulfilled.” Precepts are the embodiment of compassion, vows are the driving force that propels wisdom forward, and transforming compassion into action enables the deliverance of all sentient beings.

The story teaches us something profound: All beings, including celestial Garuḍa birds and dragons with miraculous powers, have limited strength and finite lives. No one can escape suffering and decay. Yet, here’s the remarkable truth: Even when trapped in the lowest destiny of existence, one can find liberation through faith in the Buddha. Observing the Buddha’s precepts faithfully is like being clothed in the Dharma robe blessed by the Buddha, which shields the wearer from harm. We can attain true liberation and eternal perfection only by taking refuge in the World-Honored One, acknowledging and abandoning our wrongdoings, keeping the precepts, and following the compassionate path taught by the bodhisattvas. (Part 3/3)

#Buddha #Buddhiststories #nirvana #Dharma #Tathāgata

The Story of the Garuḍa Birds and the Dragons—The Dragon Clans Receive the Buddha’s Robe (Part 2/3)

 

The Story of the Garuḍa Birds and the Dragons—The Dragon Clans Receive the Buddha’s Robe

 Sūtra of the Ocean Dragon King, Volume 4, Chapter 16 (on the Garuḍa birds) 

佛說海龍王經卷四 金翅鳥品 第十六

At that time, four Garuḍa bird kings heard that portions of the Buddha’s robe had been distributed to the dragon clans to ensure their safety. They quickly flew to the Buddha, prostrated themselves, and asked, “World-Honored One! Why have you taken away our food?” The Buddha replied, “There are four ways of obtaining food that will cause one to fall into the three lower realms of hell, hungry ghosts, and animals: using nets to hunt and kill animals for food; using weapons to commit robbery and plunder, coercing and bullying others to obtain food from them; flattering or deceiving others, and violating precepts, to obtain food; and falsely claiming to be a practitioner (or a Buddha or a pure practicing Dharma master) to fraudulently obtain food offerings! Using these four methods to obtain food will absolutely result in falling into the three lower realms of hell, hungry ghosts, and animals after death. The true Dharma I teach eliminates these four ways of obtaining food. One should not sustain one’s life by harming the lives of sentient beings because all living beings value their own lives and love themselves! Truly wise people understand that if you want to protect yourself, you must first protect others. When other beings are safe, only then can you be safe. One who understands this principle will refrain from harming others and will absolutely avoid all that should not be done!”

Upon hearing this, the four Garuḍa bird kings immediately led over a thousand followers to prostrate themselves before the Buddha and repent, saying, “Today, we sincerely take refuge in the Three Jewels of Buddha, Dharma, and Sangha! We repent for all the evil karma we created in the past! From now on, we will uphold the precepts by practicing the Dharma－giving of fearlessness and cease to prey on all dragon clans so that they may live free from terror! We vow to protect the true Dharma and follow the Buddha’s path until the very last moment that the Dharma remains in the world. We will never violate the Buddha’s teachings!”

After hearing this, the Buddha revealed a past event to them: “Actually, during the time when Suvarṇa Buddha was in the world, the four of you were bhikṣus named Delighted, Greatly Delighted, Superior Victory, and Superior Friend. At that time, however, you not only violated the precepts but also greedily sought offerings, became intoxicated with pleasure, and attached yourselves to the powerful. With confused minds and arrogance, you fell into the wrong views and despised and oppressed ordained bhikṣus. You failed to guard the actions of your bodies, speech, and minds, thus creating a much evil karma. However, you also made great offerings to Suvarṇa Buddha, thus accomplishing immeasurable merit. Therefore, although you avoided falling into hell, you still assumed an animal form (as Garuḍa birds) due to your evil karma. As Garuḍa birds, over many lifetimes and long periods, you took countless lives and caused innumerable beings to experience terror.” After speaking, the Buddha used His supernatural powers to enable the four bird kings to remember their past-life karmic actions. They clearly saw how they had made offerings to Suvarṇa Buddha and the Sangha, yet, due to jealousy, greed, and wrong views, had committed numerous evil deeds. Scene after scene unfolded vividly before their eyes! They told the Buddha, “We were once so obstinate, and our minds were difficult to tame. Through greed and jealousy, we harmed countless lives and violated Suvarṇa Buddha’s teachings. From this day onward, even if our bodies are shattered into pieces, we will absolutely dare not create evil karma again!” Seeing their sincere repentance, the Buddha gave them this prediction: “In the future, when Maitreya Buddha attains Buddhahood, you will all be liberated at his first teaching assembly!” (Part 2/3)

Stuck in endless cycles of conflict? Stay tuned—the story reveals Buddhist wisdom that the Ocean Dragon King and Garuḍa bird kings never discovered.🐉✨

#Buddha #Buddhiststories #nirvana #Dharma #Tathāgata

The Story of the Garuḍa Birds and the Dragons—The Dragon Clans Receive the Buddha’s Robe (Part 1/3)

The Story of the Garuḍa Birds and the Dragons—The Dragon Clans Receive the Buddha’s Robe

 Sūtra of the Ocean Dragon King, Volume 4, Chapter 16 (on the Garuḍa birds) 

Once four dragon kings—Breath Inhaler, Great Breath Inhaler, Bear Strength, and Immeasurable Color—approached the Buddha together and respectfully told Him, “Honorable Buddha! In the great ocean where we dwell live countless types of dragons—some with enormous bodies, some tiny, some weak—yet all, without exception, suffer oppression. What we fear most are the four kinds of giant Garuḍa birds who prey on dragons and their families! All the dragon clans in the ocean live in terror day and night. We humbly beseech the Buddha’s compassionate protection so that we may live in peace, without constant fear!” After hearing this, the Buddha said nothing but removed the monk’s robe He was wearing and handed it to the Ocean Dragon King, saying gently, “Take this Tathāgata’s robe and distribute portions of it among all the dragon clans. Make certain that everyone receives a portion. Those four kinds of Garuḍa birds will not be able to harm any dragon who wears even just a single thread from this Buddha’s robe. It possesses such great merit and power that the vows made by those who uphold the precepts will certainly be fulfilled.”

The great dragon kings couldn’t help but worry privately: “This Buddha’s robe is so small. How could we possibly distribute portions of it among all the dragons in the ocean?” The Buddha immediately perceived their doubts and said, “Don’t worry! Even if you take this robe and distribute it to all the people in the entire trichiliocosm, with every person receiving a portion, it will never diminish or be exhausted! When you take the robe to distribute portions of it among all the dragon clans, it will be like infinite space—naturally continuing to manifest endlessly. This is the Tathāgata’s inconceivable, supreme merit and power!” Hearing this, the Ocean Dragon Kings’ confidence surged. They immediately took the robe, divided it into hundreds of thousands of portions, and distributed the portions to all dragon palaces everywhere. Yet, regardless of the sizes and distances of the dragon palaces or the number of dragons, the Buddha’s robe was never exhausted or diminished. At the end, it remained exactly as it was at the beginning—completely undamaged! The dragon kings were all filled with wonder.

The Ocean Dragon King then said to the other dragon kings, “Everyone! Please honor this robe of the Buddha as you would honor the Buddha Himself and as you would venerate Buddha stupas and monasteries—with utmost respect and offerings! Why? This robe was worn personally by the Tathāgata! Seeing this robe is like seeing the Buddha Himself! You must venerate it, as you would venerate Buddha stupas and monasteries! In the future, anyone who sincerely makes offerings to this robe will gain as much merit as when they personally make offerings to the Buddha Himself! There will be no difference!” After hearing this, the Buddha praised the Ocean Dragon King: “Well said! Well said! Indeed , making offerings to this robe is equivalent to making offerings to the Tathāgata. Now, have all the dragons and their wives and descendants received portions of the robe?” The dragon kings answered in unison, “Yes! We have all witnessed it with our own eyes!”

The Buddha continued, “I now give you this prophecy: In the future, you will escape your dragon bodies.” In this Fortunate Eon (Bhadrakalpa), except for those dragons who aspire to achieve Buddhahood and practice the Mahayana Bodhisattva path, all other dragons will be able to attain non-attachment of arhatship and finally enter nirvāṇa. Because the Tathāgata remains in the world, if anyone generates even a single thought of goodness, this good karmic connection will definitely guide them on the Path to Buddhahood. It never fails!” All the dragon clans were extremely joyful upon hearing this. They immediately kneeled uniformly before the Buddha and vowed together, “The Buddha’s words are true! Today, you have conferred upon us this prediction and led us toward liberation. From this day onward, all of us in the dragon clan will devoutly take refuge in the Three Jewels of Buddha, Dharma, and Sangha, firmly uphold the precepts, and contemplate and constantly practice the Buddha’s teachings! While the Buddha is still in the world, we will certainly visit and pay homage to Him often, listening to the supreme Dharma. After the Buddha enters nirvāṇa, we will honor His relics with the most solemn offerings! We will never regress!” (Part 1/3)

#Buddha #Buddhiststories #nirvana #Dharma #Tathāgata

佛說海龍王經卷四

金翅鳥品第十六

「爾時有龍王，一名噏氣，二名大噏氣，三名熊羆，四名無量色，而白世尊曰：「於此海中無數種龍，若干種行、因緣之報來生於是，或有大種，或有小種，或有羸劣，獨見輕侮。有四種金翅鳥，常食斯龍及龍妻子，恐怖海中諸龍種類。願佛擁護，令海諸龍常得安隱，不懷恐怖。」