英文佛典－English Buddhist Text

http://www.fodian.net/english/index.htm

The Discourse on the Ten Wholesome Way Of Action

http://www.slideshare.net/foyin/ss-10018728

Thus have I heard. At one time, the Buddha stayed in the palace of the Dragon King of the Ocean together with an assembly of eight thousand great Bhikshus and thirty-two thousand Bodhisattvas and Mahasattvas altoghther. At that time the World Honored One told the Dragon King Saying:

Because all beings have different consciousness and thoughts, they perform too different action and as a consequence there is the turning around in all the different courses of existence. Oh Dragon King, do you see the variety of shapes and appearance in this meeting and in the great ocean, are they not differeent from one another.

Thus amoung all of them there is none which is not made by the mind, whether it is brought abaout by wholesome or unwholesome bodily, verbal, and mental actions, and yet the mind is formless it cannot be
grasped or perceived, but it is the unreal accumulation and arising of all dharmas which are ultimately without owner, without I and mine.

Although that which is manifested by each (being) according to its actions is not the same, there is nevertheless really no creator in these (action). Therefore all dharmas are inconceivable and inexpressible, their own nature is phantom like.

The wise ones knowing this ought to cultivate wholesome actions. Through this the arregates sense-base and elements that will be given rise to, will all be upright and those who will see them will not grow tired of them.

Oh Dragon King, when you behold the body of the Buddha born from a hundred thousand of Kotis of merit, with all the marks adorned, the splendor of its radiance covering the whole of the great assembly, even if there were immeasurable Kotis of Ishvara and Brahma devas they all would not come again into appearance. Those who look with reverence at the Tathagata's body how can they but not be dazzled.

You again behold all these great Bodhisattvas of marvelous appearance, dignified and pure. All this comes into being entirely through the merit of cultivating wholesome actions. Again all the powerful ones like the eight classes of devas and dragons, and suchlike they also come into being because of the merits of wholesome action.

Now all beings in the great ocean are of course and mean shapes and appearances, they all whether samll or large performed unwholesome bodily, verbal, and mental actions out of all kinds of thoughts from their own minds. Thus is that each being receives its own result according to its action.

You ought to practice and to study constantly in this way, and also to bring beings to a thorough derstanding of cause and effect and to the practice of wholesome actions. In this you must have unshakable right view and you must not fall again into the views of annihilation and eternity. As to the fields of merit you rejoice in them, respect them and support them because of his you will also be be respected and supported by men and devas.

Oh Dragon King you must know that Bodhisattva has one method which enables him to cut off all sufferings of evil destinies. What kind of methods is this?

It is constantly, day and night, to recollect, to reflect on and to contemplate on the wholesome dharmas so as to cause the wholesome dharmas to increase from thought-moment to thought-moment, without allowing the least unwholesome thought to mingle in. This will then enable you to cut off all evil forever, to bring the wholesomedharmas to completion and to be constantly near all the Buddhas, Bodhisattvas, and other holy communities.

Speaking
about wholesome dharmas, the bodies of men and devas the Illumination of the Shravkas, the Illumination of the Pratyekas, and the hightest Illumination, they are all accomplished depending on these dharmas which are to be considered as fundamental. Therefore they are called wholesome dharmas. These dharmas are the ten wholesome ways of actions.

What are these ten? They are the ability to give up forever killing, stealing, wrong conduct, lying, slandering, harsh language, frivolous speech, lust, hate and wrong views.

What is Karma?

What is Karma?

The Pali term Karma literally means action or doing. Any kind of intentional action whether mental, verbal, or physical, is regarded as Karma. It covers all that is included in the phrase "thought, word and deed". Generally speaking, all good and bad action constitutes Karma. In its ultimate sense Karma means all moral and immoral volition. Involuntary, unintentional or unconscious actions, though technically deeds, do not constitute Karma, because volition, the most important factor in determining Karma, is absent.

The Buddha says:

"I declare, O Bhikkhus, that volition is Karma. Having willed one acts by body, speech, and thought." (Anguttara Nikaya)

Every volitional action of individuals, save those of Buddhas and Arahants, is called Karma. The exception made in their case is because they are delivered from both good and evil; they have eradicated ignorance and craving, the roots of Karma.

"Destroyed are their germinal seeds (Khina bija); selfish desires no longer grow," states the Ratana Sutta of Sutta nipata.

This does not mean that the Buddha and Arahantas are passive. They are tirelessly active in working for the real well being and happiness of all. Their deeds ordinarily accepted as good or moral, lack creative power as regards themselves. Understanding things as they truly are, they have finally shattered their cosmic fetters – the chain of cause and effect.

Karma does not necessarily mean past actions. It embraces both past and present deeds. Hence in one sense, we are the result of what we were; we will be the result of what we are. In another sense, it should be added, we are not totally the result of what we were; we will not absolutely be the result of what we are. The present is no doubt the offspring of the past and is the present of the future, but the present is not always a true index of either the past or the future; so complex is the working of Karma.

It is this doctrine of Karma that the mother teaches her child when she says "Be good and you will be happy and we will love you; but if you are bad, you will be unhappy and we will not love you." In short, Karma is the law of cause and effect in the ethical realm.(http://www.buddhanet.net/e-learning/karma.htm#1)

A English link about Karma

http://www.buddhanet.net/e-learning/karma.htm

2012_102任甘丹赤巴日宗仁波切講經法會

網址：http://gtrpc.ods.org/

नीलकण्ठ धारनी

नीलकण्ठ धारनी

नमो रत्नत्रयाय नमह् अर्य अवलोकितेश्वराय

बोधिसत्त्वाय महासत्वाय महाकारुनिकाय

ॐ सर्वरभय सुधनदस्ये नमस्क्र्त्वा इमम्

आर्यावलोकितेश्वर रंधव नमो नरकिन्दि।

ह्रिह् महावधसम सर्व अथदु शुभुं अजेयं।

सर्व सत्य नम वस्त्य नमो वाक मार्ग दातुह्।

ॐ अवलोकि लोचते करते ए ह्रिह्

महाबोधिसत्त्व। सर्व सर्व मल मल महिम हृदयम्

कुरु कुरु कर्मुं धुरु धुरु विजयते महाविजयते

धर धर धिरीनिश्वराय चल चल मम विमल मुक्तेले

एहि एहि शिन शिन आरषं प्रचलि विष विषं प्राशय |

हुरु हुरु मर हुलु हुलु ह्रिह्

सर सर सिरि सिरि सुरु सुरु बोधिय बोधिय

बोधय बोधय । मैत्रिय नारकिन्दि

धर्षिनिन भयमान स्वाहा सिद्धाय स्वाहा

महासिद्धाय् स्वाहा सिद्धयोगेश्वराय स्वाहा

नरकिन्दि स्वाहा मारणर स्वाहा

शिर संह मुखाय स्वाहा सर्व महा असिद्धाय स्वाहा

चक्र असिद्धाय स्वाहा पद्म हस्त्राय स्वाहा

नारकिन्दि वगलय स्वाहा मवरि शन्खराय स्वाहा

नमः रत्नत्रयाय नमो आर्यवलोकितेश्वराय स्वाहा

ॐ सिधयन्तु मन्त्र पदाय स्वाहा 

भैषज्यगुरु

नमो भगवते भैषज्यगुरु वैडूर्यप्रभराजाय
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