Law of the Twelve Causes

Law of the Twelve Causes, 

namely:
'Ignorance causes action; action causes consciousness; consciousness causes name and form; name and form cause the six entrances [or sense organs]; the six entrances cause contact; contact causes sensation; sensation causes desire [or love]; desire causes clinging; clinging causes existence; existence causes birth; birth causes old age and death, grief, lamentation, suffering, and distress.'

Ignorance annihilated, then action is annihilated; action annihilated, then consciousness is annihilated; consciousness annihilated, then name and form are annihilated; name and form annihilated, then the six entrances are annihilated; the six entrances annihilated, then contact is annihilated; contact annihilated, then sensation is annihilated; sensation annihilated, then desire is annihilated; desire annihilated, then clinging is annihilated; clinging annihilated, then existence is annihilated; existence annihilated, then birth is annihilated; birth being annihilated, then are annihilated old age and death, grief, lamentation, suffering, and distress.' 

Tathagata Universal Surpassing Wisdom
Lotus Sutra Chapter VII -The Parable of the Magic City

Karma

What is Karma? Karma is the Sanskrit word for action. It is equivalent to Newton’s law of ‘every action must have a reaction’. When we think, speak or act we initiate a force that will react accordingly. This returning force maybe modified, changed or suspended, but most people will not be able eradicate it.

This law of cause and effect is not punishment, but is wholly for the sake of education or learning.

A person may not escape the consequences of his actions, but he will suffer only if he himself has made the conditions ripe for his suffering. Ignorance of the law is no excuse whether the laws are man-made or universal.

To stop being afraid and to start being empowered in the worlds of karma and reincarnation, here is what you need to know about karmic laws.

- “As you sow, so shall you reap”. This is also known as the “Law of Cause and Effect”.

- Whatever we put out in the Universe is what comes back to us.

- If what we want is Happiness, Peace, Love, Friendship… Then we should BE Happy, Peaceful, Loving and a True Friend.

2. THE LAW OF CREATION

- Life doesn’t just HAPPEN, it requires our participation.

- We are one with the Universe, both inside and out. – Whatever surrounds us gives us clues to our inner state.

- BE yourself, and surround yourself with what you want to have present in your Life.

3. THE LAW OF HUMILITY

- What you refuse to accept, will continue for you.

- If what we see is an enemy, or someone with a character trait that we find to be negative, then we ourselves are not focused on a higher level of existence.

4. THE LAW OF GROWTH

- “Wherever you go, there you are”.

- For us to GROW in Spirit, it is we who must change – and not the people, places or things around us.

- The only given we have in our lives is OURSELVES and that is the only factor we have control over.

- When we change who and what we are within our heart our life follows suit and changes too. THE

5. LAW OF RESPONSIBILITY

- Whenever there is something wrong in my life, there is something wrong in me.

- We mirror what surrounds us – and what surrounds us mirrors us; this is a Universal Truth.

- We must take responsibility what is in our life.

6. THE LAW OF CONNECTION

- Even if something we do seems inconsequential, it is very important that it gets done as everything in the Universe is connected.

- Each step leads to the next step, and so forth and so on.

- Someone must do the initial work to get a job done.

- Neither the first step nor the last are of greater significance,

- As they were both needed to accomplish the task.

- Past-Present-Future they are all connected…

7. THE LAW OF FOCUS

- You can not think of two things at the same time.

- When our focus is on Spiritual Values, it is impossible for us to have lower thoughts such as greed or anger.

8. THE LAW OF GIVING AND HOSPITALITY

- If you believe something to be true,then sometime in your life you will be called upon to demonstrate that particular truth.

- Here is where we put what we CLAIM that we have learned, into actual PRACTICE.

9. THE LAW OF HERE AND NOW

- Looking backward to examine what was, prevents us from being totally in the HERE AND NOW.

- Old thoughts, old patterns of behavior, old dreams…

- Prevent us from having new ones.

10. THE LAW OF CHANGE

- History repeats itself until we learn the lessons that we need to change our path.

11. THE LAW OF PATIENCE AND REWARD

- All Rewards require initial toil.

- Rewards of lasting value require patient and persistent toil.

- True joy follows doing what we’re suppose to be doing, and waiting for the reward to come in on its own time.

12. THE LAW OF SIGNIFICANCE AND INSPIRATION

- You get back from something whatever YOU have put into it.

- The true value of something is a direct result of the energy and intent that is put into it.

- Every personal contribution is also a contribution to the Whole.

- Lack luster contributions have no impact on the Whole, nor do they work to diminish it.

- Loving contributions bring life to, and inspire, the Whole.

Source:

BlissReturned , RavenEmrys, social-consciousness , 

開經偈

开经偈  

 

无上甚深微妙法 

Wu shang shen sheng wei miao fa

百千万劫难遭遇

Bai qian wang jie nan zao yu

我今见闻得受持

Wo jin jian wen de shou ci

愿解如来真实意

Yuan jie ru lai zhen shi yi

開經偈的啟示

                   唐代武則天所寫的〔開經偈〕,是我們誦經前繼〔爐香讚〕及三稱佛號後所誦的一首偈,其文筆之暢順及精簡,且意義深奧,千多年來雖有後人欲將它修改,但亦無法取代之.這首偈:〔無上甚深微妙法,百千萬劫難遭遇,我今見聞得受持,願解如來真實義.〕,現試作簡單的解釋:

                   無上甚深微妙法.......沒有甚麼可以比得上或高得上那麼深奧不可測及微妙不可思議的佛法.

                   百千萬劫難遭遇.......劫是代表極長的時間,分小劫,中劫及大劫,一小劫約有一千六百八十萬年,一中劫有二十個小劫,而一大劫則有成,住,壞,空四個中劫.那么百千萬劫,就可想而知是要經歷無數的年份了.為什麼百千萬劫難遭遇呢?因為我們眾生流轉六道,不知等到何時何日才可投生人間,大德們常說: "投得人身,如盲龜每百年一次,從海底爬升上滿佈木板,而偶有一空隙的海面上透氣般難得", 況且六道之中,天道和修羅道眾生,樂多於苦,而只顧盡享天福,少有修行.天道眾生的壽命從五百歲至八萬劫不等,視乎在二十八個天中那一個天而定,第一個天名四天王天,一日等於人間五十年,而第二個天名帝釋天,一日則等於人間一百年,如此類推.鬼道眾生的壽命通常都有千多年,鬼道一日則人間一個月,而鬼道眾生忙於四處覓食,少有聽聞佛法和修行的.畜生道眾生的壽命是六道眾生中最短的,從數小時至少有數百年不等,亦是難得聽聞佛法和修行.地獄道眾生終年終日受苦,無有出期,談何修行和聽聞佛法呢?而人道眾生是苦樂參半,反而是最佳修行的地方.雖同生於人間,亦只有福份的人,才可以有機會聽聞佛法和修行的.所以這句百千萬劫難遭遇,我們應好好的珍惜這個人身來好好去修行.難怪大德們經常說: "人身難得,佛法難聞,中土難生."

                   我今見聞得受持.......我現今已很幸運的能夠見到佛法和聽聞佛法了,並且還接受了佛法和堅定信心守持佛法.

                   願解如來真實義.......我願望能夠真正了解明白經典內佛所教導真實不虛的意義.

                   所以,這首〔開經偈〕的意義深奧重大,我們誦經時每逢誦到這首〔開經偈〕時,應合掌以真誠恭敬的心來誦,那麼對於經文的理解或可有不可思議的收獲呢!

The Odaimoku 御题目

  The form of worship instituted by Nichiren Daishonin is the repetitive recitation of the Scripture's Scared Title or the Odaimoku :"Namu Myoho Renge Kyo," that is the "Adoration to the Scripture of the Lotus of the Perfect Truth."

  His profound understanding of theology casused him to see the need for a simplified practice of affirming our affinity to Budhha and his true teachings. The answer he asserts is found uttering the Odaimoku. According to Nichiren Daishonin, the Odaimoku is not mere representation of Budhha's Truths. Rather it is the embodiment of the Buddha's Truths when the formula is uttered with a firm belief of the truths contained in the Lotus Sutra and full acceptance of Buddha as the Saviour.

  日莲大圣人创立的供佛形式是不断重复地唱诵 ＜妙法莲华经＞。也称之为御题目 ＜南无妙法莲华经＞，意思是"对 ＜法华经＞ 的经文根本真理的归依＂。

  日莲大圣人对佛学的深奥理解使他意识到，通过一种表明我们信奉佛陀与其教义的简化修行方式的须要。他所主张的简化的修行方式就是反复唱诵御题目。根据日莲大圣人，御题目不仅是代表佛陀的真教义，而当人们心中坚信 ＜法华经＞ 所揭示的真理，并接受佛陀为救世主时，他们此时所唱诵的御题目＂南无妙法莲华经＂便成为佛陀真理的化身了。


Namu Myoho Renge Kyo
Namo Buddhaya
Namo Dharmaya
Namo Sanghaya

Reference Nichiren Shu 日莲宗

佛和心

心就是佛

佛就是心

心法也就是佛法

佛法也就是心法

当修成心法时

也就是悟道时

Special Thanks to Master Ma

Upagupta

Upagupta, the disciple of Buddha, lay sleep in
the dust by the city wall of Mathura.
Lamps were all out, doors were all shut, and
stars were all hidden by the murky sky of August.
Whose feet were those tinkling with anklets,
touching his breast of a sudden?
He woke up startled, and a light from a woman's
lamp fell on his forgiving eyes.
It was dancing girl, starred with jewels,
Wearing a pale blue mantle, drunk with the wine
of her youth.
She lowered her lamp and saw young face
austerely beautiful.
"Forgive me, young ascetic," said the woman,
"Graciously come to my house. The dusty earth
is not fit bed for you."
The young ascetic answered, "Woman,
go on your way;
When the time is ripe I will come to you."
Suddenly the black night showed its teeth
in a flash of lightening.
The storm growled from the corner of the sky, and
The woman trembled in fear of some unknown danger.

* * * **
A year has not yet passed.
It was evening of a day in April,
in spring season.
The branches of the way side trees were full of blossom.
Gay notes of a flute came floating in the
warm spring air from a far.
The citizens had gone to the woods for the
festival of flowers.
From the mid sky gazed the full moon on the
shadows of the silent town.
The young ascetic was walking along the lonely street,
While overhead the love-sick koels uttered from the
mango branches their sleepless plaint.
Upagupta passed through the city gates, and
stood at the base of the rampart.
Was that a woman lying at his feet in the
shadow of the mango grove?
Stuck with black prestilence, her body
spotted with sores of small-pox,
She had been hurriedly removed from the town
To avoid her poisonous contagion.
The ascetic sat by her side, took her head
on his knees,
And moistened her lips with water, and
smeared her body with sandal balm.
"Who are you, merciful one?" asked the woman.
"The time, at last, has come to visit you, and
I am here," replied the young ascetic.

 

 

Poem by Rabindranath Tagore

* Upagupta is also known as Moggaliputta Tissa or Upakut. I personally love this poem very much. This story touches my heart and I like to share with all of you the wisdom, compassion and the philosophy of Buddhism in this story.

Gassho,
Namu Myo Ho Renge Kyo,
Chikai




出家

什么是出家？

 

我曾经遇到一位高人。我跟他说我要出家。那位高人问我，什么是出家？我听了后，愣了一下之后，我说：“出家不是离开家里，到寺庙里当和尚。”

 

那高人笑了笑后，就说：“ 剃度和披上加沙只不过是形式及外表上的出家而不是真正的出家。” “ 真正的出家是心里能脱离三界。”

 

“ 那三界是那三界呢？” 我问。

 

那高人说：“三界是色界，无色界和欲界。”

 

听了后，我想了想，这世上有多少人能做的到呢？相信没有几个人能做得到啊！

 

 

 

南无妙法莲华经

智海



What is Vesak Day?

Vesākha (Pali; Sanskrit: Vaiśākha, Devanagari: वैशाख) or Vesak is a holiday observed traditionally by Buddhists in Bangladesh, India, Nepal, Sri Lanka, and the South East Asian countries of Singapore, Vietnam, Thailand, Cambodia, Laos, Malaysia, Burma, and Indonesia. Sometimes informally called "Buddha's Birthday", it actually encompasses the birth, enlightenment (nirvāna), and passing away (Parinirvāna) of Gautama Buddha.

The exact date of Vesākha varies according to the various lunar calendars used in different traditions. In Theravada countries following the Buddhist calendar, it falls on a full moon Uposatha day, typically in the 5th or 6th lunar month. Vesākha Day in China is on the eighth of the fourth month in the Chinese lunar calendar. The date varies from year to year in the Western Gregorian calendar, but usually falls in April or May. In leap years Vesākha is celebrated in June.

The name of the observance is derived from the Pali term vesākha or Sanskrit vaiśākha, which is the name of the lunar month falling on April to May. In Mahayana Buddhist traditions, the holiday is known by its Sanskrit name and derived variants of it. Local renditions of the name varies by country, including:

• Bangladesh: Bud-dho Purnyima (বুদ্ধ পূর্ণিমা) or Bud-dho Joyonti (বুদ্ধ জয়ন্তী)
• Cambodia: Vesak Bochea
• Chinese-speaking areas: Fó Dàn (佛誕) or Fāt Dàahn
• Nepal: Buddha Purnima (बुद्ध पुर्णिमा) or Buddha Jayanti (बुद्ध जयंती)
• Indonesia: Waisak
• Japan: Hanamatsuri (花祭)
• Korea: Seokka Tanshin-il (석가 탄신일, 釋迦誕身日)
• Laos: Vixakha Bouxa
• Malaysia: Hari Wesak
• Myanmar (Burma): Kason Full Moon Day (ကဆုန်လပြည့်ဗုဒ္ဓနေ့)
• Sri Lanka: Wesak (වෙසක්)
• Thailand: Wisakha Bucha or Visakah Puja (วิสาขบูชา)
• Tibet: Saga Dawa (*ས་ག་ཟླ་བ། )
• Vietnam: Phật Đản

The decision to agree to celebrate the Vesākha as the Buddha’s birthday was formalized at the first Conference of the World Fellowship of Buddhists held in Sri Lanka in 1950, although festivals at this time in the Buddhist world are a centuries-old tradition. The Resolution that was adopted at the World Conference reads as follows:

" That this Conference of the World Fellowship of Buddhists, while recording its appreciation of the gracious act of His Majesty, the Maharaja of Nepal in making the full-moon day of Vesak a Public Holiday in Nepal, earnestly requests the Heads of Governments of all countries in which large or small number of Buddhists are to be found, to take steps to make the full-moon day in the month of May a Public Holiday in honour of the Buddha, who is universally acclaimed as one of the greatest benefactors of Humanity. "

On Vesākha Day, Buddhists all over the world commemorate events of significance to Buddhists of all traditions: The birth, enlightenment and the passing away of Gautama Buddha. As Buddhism spread from India it was assimilated into many foreign cultures, and consequently Vesākha is celebrated in many different ways all over the world.

In 1999, the United Nations resolved to internationally observe the day of Vesak at its headquarters and offices.

On Vesākha day, devout Buddhists and followers alike are expected and requested to assemble in their various temples before dawn for the ceremonial, and honorable, hoisting of the Buddhist flag and the singing of hymns in praise of the holy triple gem: The Buddha, The Dharma (his teachings), and The Sangha (his disciples). Devotees may bring simple offerings of flowers, candles and joss-sticks to lay at the feet of their teacher. These symbolic offerings are to remind followers that just as the beautiful flowers would wither away after a short while and the candles and joss-sticks would soon burn out, so too is life subject to decay and destruction. Devotees are enjoined to make a special effort to refrain from killing of any kind. They are encouraged to partake of vegetarian food for the day. In some countries, notably Sri Lanka, two days are set aside for the celebration of Vesākha and all liquor shops and slaughter houses are closed by government decree during the two days. Also birds, insects and animals are released by the thousands in what is known as a 'symbolic act to liberation'; of giving freedom to those who are in captivity, imprisoned, or tortured against their will. Some devout Buddhists will wear a simple white dress and spend the whole day in temples with renewed determination to observe the eight Precepts.

Devout Buddhists undertake to lead a noble life according to the teaching by making daily affirmations to observe the Five Precepts. However, on special days, notably new moon and full moon days, they observe the eight Precepts to train themselves to practice morality, simplicity and humility.

Some temples also display a small image of the baby Buddha in front of the altar in a small basin filled with water and decorated with flowers, allowing devotees to pour water over the statue; it is symbolic of the cleansing of a practitioners bad karma, and to reenact the events following the Buddha's birth, when devas and spirits made heavenly offerings to him.

Devotees are expected to listen to talks given by monks. On this day monks will recite verses uttered by the Buddha twenty-five centuries ago, to invoke peace and happiness for the Government and the people. Buddhists are reminded to live in harmony with people of other faiths and to respect the beliefs of other people as the Buddha had taught.

Celebrating Vesākha also means making special efforts to bring happiness to the unfortunate like the aged, the handicapped and the sick. To this day, Buddhists will distribute gifts in cash and kind to various charitable homes throughout the country. Vesākha is also a time for great joy and happiness, expressed not by pandering to one’s appetites but by concentrating on useful activities such as decorating and illuminating temples, painting and creating exquisite scenes from the life of the Buddha for public dissemination. Devout Buddhists also vie with one another to provide refreshments and vegetarian food to followers who visit the temple to pay homage to the Enlightened One.

Tradition ascribes to the Buddha himself instruction on how to pay him homage. Just before he died, he saw his faithful attendant Ananda, weeping. The Buddha advised him not to weep, but to understand the universal law that all compounded things (including even his own body) must disintegrate. He advised everyone not to cry over the disintegration of the physical body but to regard his teachings (The Dhamma) as their teacher from then on, because only the Dhamma truth is eternal and not subject to the law of change. He also stressed that the way to pay homage to him was not merely by offering flowers, incense, and lights, but by truly and sincerely striving to follow his teachings. This is how buddhists are expected to celebrate Vesak: to use the opportunity to reiterate their determination to lead noble lives, to develop their minds, to practise loving-kindness and to bring peace and harmony to humanity.

* Reference to Wikipeida

Nichiren Shōnin’s Goibun Words - New Year’s Gosho: Seed of Buddhahood

“New Year’s Day marks the first day, the first month, the beginning of the year and the start of spring. A person who celebrates this day will gain virtue and be loved by all, just as the moon becomes full gradually, moving from west to east, and the sun shines more brightly travelling from east to west.
 ...…… Suppose we ask where the Buddha is, or where hell is. Some sutras state that hell is below the earth, while the others state that the Pure Land of the Buddhas is in the west. However the explicit truth is that both hell and the Buddha exist within five feet of our bodies. It probably can be said that hell exists in one’s mind when one despises his father and neglects his mother. As the seed of the lotus brings forth its root and flower, we have the Buddha in our minds.”

(Written on 5th January 1281, at Mt. Minobu)
 Ref.: 《Letter to Mrs. Omonsu》also known as《New Year’s Gosho》
 - The Major Writings of Nichiren Daishōnin: Volume 1 (MW 1), p. 271 and A Collection of Nichiren’s Wisdom: Volume 1, p. 43;
 - The Writings of Nichiren Daishōnin: Volume 1 (WND 1), p. 1137

日蓮聖人御遺文 - 新年御書﹕成佛之種子

 "正月一日，是日之始、月之始、歲之始、春之始。善能崇奉者，如月之由西向东而漸盈，如日之自東往西而增輝。德愈勝，人益尊！
 夫地獄與佛究在何處？経文有稱在地下，亦有経文稱在西方等地。然、論其委細，則見其正在我等五尺之身内也。如是，我等心内若有篾父疏母者，則是地獄在其人心内也。譬如花與果可具見於蓮子之中，佛亦存於我等心内。"
 (寫于1281年一月五日，發信地：身延山)
 查閱：《重須殿女房御返事》別名《十字蒸餅書》(《十字御書》)
 - 日蓮聖人御遺文﹕第1冊、第43頁，日蓮大聖人御書全集、第1573頁

Namu Myo Ho Renge Kyo

Shinkoku-O Gosho Part 6

Shinkoku-O Gosho 

(Sovereign of Our Divine land)

Part 6

The Juei and Jokyu Incidents

The 81st sovereign, Emperor Antoku, was the eldest son of Emperor Takakura, and his mother, Kenrei Mon'in, was a daughter of Lay Priest Prime Minister Taira no Kiyomori. Emperor Antoku, defected by the army of Minamoto Yoritomo, was drowned in the Sea of Yashima on the 24th day of the 3rd month in the first year of the Genryaku Period (1184).

The 82nd sovereign, Emperor Gotoba, was later called the ex-Emperor in Buddhist Robe on Oki Island. He was the third son of Emperor Takakura and was enthroned in the first year of the Bunji Period (1185). The 83rd sovereign was Emperor Tsuchimikado, known as ex-Emperor of Awa province. He was the fist son of Emperor Gotoba  and was placed on the throne in the second year of Kennin Period (1202). The 84th was Emperor Juntoku, known also as ex-Emperor on the Island of Sado. he was the second son of Emperor Gotoba who ascended the throne on the 26th of the second month in the third year of Jokyu Period (1221) but was exiled to Sado Island in the seventh month of the same year. Thus, the three sovereigns of 82nd, 83rd and 84th emperors were a father and his two sons. defeated by Hojo Yoshitoki, vassal of Minamoto Yoritomo of Kamakura, these three sovereigns were banished respectively to Oki, Awa, and Sado Provinces, an event of disgrace that never been paralleled in history.

by Nichiren Daishonin
12th year of Bun'ei Era (1275) 

Is Buddhism scientific?

Before we answer that question it would be best to define the word 'science'. Science is, according to the dictionary, 'knowledge which can be made into a system, which depends upon seeing and testing facts and stating general natural laws, a branch of such knowledge, anything that can be studied exactly'. There are aspects of Buddhism that would not fit into this definition but the central teaching of Buddhism, the Four Noble Truths, most certainly would. Suffering, the First Noble Truth, is an experience that can be defined, experienced and measured. The Second Noble Truth states that suffering has a natural cause, craving, which likewise can be defined, experience and measured. No attempts is made to explain suffering in terms of a metaphysical concept or myths. According to the Third Noble Truth, suffering is ended, not by relying upon a supreme being, by faith or by prayer but simply by removing its cause. This is axiomatic. The Fourth Noble truth, the way to end suffering, once again, has nothing to do with metaphysics but depends on behaving in specific ways. And once again behavior is open to testing. Buddhism dispense with the concept of a supreme being, as does science, and explains the origins and workings of the universe in terms of natural laws. All of this certainly exhibits a scientific spirit. Once again, the Buddha's constant advise that we should not blindly believe but rather question, examine, inquire and rely on our own experience, has a definite scientific ring to it. In his famous Kalama Sutta the Buddha says;

'Do not go by revelation or tradition, do not go by rumor or the sacred scriptures, do not go by hearsay or mere logic, do not go by bias towards a notion or by another person's seeming ability and do not go by the idea "He is our teacher". But when yourself know that a thing is good, that it is laudable, that it is praised by the wise and when practiced and observed that it leads to happiness, then follow that thing'. A.I,188

So we could say that although Buddhism is not entirely scientific, it certainly has a strong scientific overtone and is certainly more scientific than any other religion. It is significant that Albert Einstein, the greatest scientist of the 20th century said of Buddhism:

'The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both natural and the spiritual, it should be based on a religion sense arising from experience of all things, natural and spiritual and a meaningful unity. Buddhism answers this description. If there is any religion that would cope with modern scientific needs, it would be Buddhism'.

by S. Dhammika

Words of Wisdom 19

All that we are is the result of what we have thought;

is is founded on our thoughts.

If a man speaks or acts with pure thought,

joy will follow him,

like a shadow tat never leaves him.

Short Katha for Phra Somdej Archan Toh

Namo Tassa Bhagavato Arahato

Samma Sam Bud Tassa x 3

Metta Khunang Arahang Metta x 9

Katha for Tok Raja Phra Pidta

Namo Tassa Bhavato Arahato 
Samma Sam Bud Tassa  x 3

Namo Bodhi Sato 
Punnak Suwanno Pasittimay  x 3

E Rak Ja Kha

Tha Rak Sa

Ti Hang Jak

Tho Ro Ti Nang

Pi Sam Ra Ro

Bu Sa Bu

( You can repeat 3, 9 or as many time as you like)

Words of Wisdom 18

Hatred never cease by hatred,

But by love.

督拉惹 (Tok Raja/LP Khron)

在馬來亞佛教界裏，曾被泰國覲選一百零八位頂尖兒高僧裡，唯一不屬於泰國境內的高僧，就是信徒尊稱為“督拉惹”的高僧，也是唯一被回教蘇丹王室御封為“督拉惹”的高僧。

“督拉惹” （Tok Raja）,意譯為“督，馬來語是公公、法師、村長及長輩等的意思。“拉惹” 意譯為蘇丹王室，結合起來“督拉惹”應該是，王室僧簡稱為“僧王”更有人稱鑾波為馬來亞“必打王”ปิดตา（Pitta），可想而知，他所鑄造的“必打”是多麼出名的。但簡稱鑾波為“阿祖”或“阿公”，較為有親切感。泰族人稱鑾波為鑾波昆榜錫หลวงพ่อครน บางแซะ （Luangpo Kron Bangsek）。

鑾波昆出生於1876年（佛曆2419）11月2日，星期四屬鼠年，當時還是暹羅管轄時代的吉蘭丹，父親名叫乃村，母親叫喃喬，姓氏為叻乍倫（Rajcharuen）。

鑾波昆十二歲時，父親才帶他去越烏塔瑪喃 วัดอุตตมาราม（Wat Uttamaram），也稱越榜錫วัดบางแซะ（Wat Bangsek），隨寺院主持學習泰文，過後又學會了巴利文，而能朗誦經文。鑾波自從進入寺院，學習語文後，就非常喜愛研讀經書，甚少遊樂，與其他孩童性格絕然不同。住持在觀察下，就覺得此孩童，似乎前世曾修過梵行，看他的一舉一動皆有僧侶的風範，他日必為僧中之尊呀！

鑾波讀完寺院裏的經書後，他也不願回家，繼續留在那裡，幫忙做個方面之事，同時也教村中的小孩們學習泰語。到年齡二十一歲時，鑾波要求父母給他籌備出家之事，父母也和親友們為他剃度受戒為僧人。於1895年（佛曆2438）6月15日，為受戒的是柏巴叻差法師，鑾波的法名柏昆普納蘇瓦若 (Phra Kron Punnasuwanno)。起先鑾波昆用兩年的時間深入的研習大藏經，過後他覺得自己應該出外走走，尋求更高一層的佛學知識。就毅然此外了住持，步行出發去修苦行戒律。但是當時沒有良好的道路，只好翻山越嶺，當然得徒步行走。整個月後來到了一個村莊，有間寺院越蓮乍（Wat Leamchak），得知有位法力高強的高僧，叫做鑾波瑪哈蕾（Luang Phor  Mahaloi）。起初鑾波瑪哈蕾將一本法術秘笈交與督拉惹，他得花上兩年時間方能背誦通笈交裏的經文，接着更深的修禪定法門。其後他也各地去尋訪名師讚研各門法術，而且還在泰南各府，當了多間佛寺的主持。督拉惹多住在宋卡府和高頭廊府一帶，也曾在越考烏（Wat Khao-Or）修習多種信物的獨特法門。 在1925年（佛曆2468）督拉惹辭去越邁考嶺的主持職位，決定回到家鄉，接任越烏塔瑪喃的住持方丈。 

他準備大肆修葺寺院。當時周圍都被膠園團團圍住，寺院的地大約二十多英畝。居民多是以割膠為生，過的生活的相當辛苦，不過每逢節日卻都非常誠心的前來獻僧供佛，有者今天看他們歡天喜地的來獻僧，明天卻穿來他的惡訊，說是被蛇咬死了！因為樹膠園裏毒蛇叢生，尤其是眼鏡蛇，在攻擊人的時候，豎起起來像人一般高。 

鑾波看到這種情景，非常難過，就將以前修苦行戒時所收集的聖土，用來製造避險的信物，這就是初期鑾波製造掩面佛的心意，製成後派發給信徒，信徒佩帶後果真一路平安無事，更奇怪的是毒蛇遇上有佩帶必打佛牌的村民，都會掉頭而逃，不敢接近，甚至碰上老虎、熊也會出現相同的情況，信徒們一傳十，十傳百，鑾波的必打佛像就慢慢的火紅起來。

從前要去寺院很艱難，因為交通很不方便，只有從水路和火車才能達到寺院，有些信徒甚至跟隨火車鐵軌走了十多哩才到達寺院，因為哥打峇魯到蘭斗班讓間是沒有火車站的，有些信徒都是去到蘭斗班讓在走回頭，但路程也要數哩之遙。 
曾經有比較熟的信徒，要到鑾波昆寺院之前，就會先買了煙。然後才上火車；在火車上，就會走到車頭，找駕駛員打交道，順便送上煙給他，要求火車經過寺院時，儘量放慢車速，好讓他們有機會從火車上跳下去，如此一來就節省了很多時間和精力。 信徒一到寺院，一般先回和鑾波閒談，鑾波是一位很健談的僧人，不會難以相處，而當信徒要求必打佛時，鑾波就會記錄下他個人的行業和需要，如果是做生意者，鑾波就會多下人緣咒。然後才然後再擇日鋳造制模，集會聖土、經水和石灰等，放進模型裏印出了一枚必打佛牌。 鑾波才利用小刀片，慢慢的雕出完美的曲線，然後以畫圖的鐵筆，一邊唸經，一邊將符咒寫在必打的身上，再放入法壇上，日夜誦經，直至兩三個月後，信徒才可以奉請佩戴。所以每一枚必打佛牌，都是鑾波要每枚佛牌都呈現最完美的形象，讓人看上去，就非常渴望將之擁有。這就是督拉惹必打佛牌最獨特之處。

關於督拉惹的必打佛牌威力，是不可置疑的，而且為信徒們所公認的，就連暹羅的佛牌收藏家們都會來尋找這塊寶物，現在此必打佛牌，在市場價值大約處於五十萬株左右。即使鑾波昆生前鋳造的銅佛牌市價都值越十萬銖左右呢！

鑾波昆所住的吉蘭丹州，鑾波在這裡卻沒有受到回教徒的排擠，鑾波有高深的法力，時常幫忙這些馬來同胞解決一些玄難雜症，如中邪、中降、小孩子哭個不停等的問題。鑾波昆也常常唸一些經水讓他們帶回去飲用或洗澡，一般可以解決一些玄妙的問題。甚至連吉蘭丹蘇丹也親自覲見鑾波，並向鑾波談起說：他每次去舉行王室儀式時，都會感到頭頂有撕裂頭痛的感覺，因為其中有一點血統奧妙的差距。鑾波就說沒有問題，走入佛舍裏，拿出長約一尺多的手杖。 
 
此手杖泰語成為“邁古魯”ไม้คูรู（Mai Kru），意譯是師父杖或權杖。此杖的功能是增加權威，避一切的邪惡。鑾波昆就把它交給吉蘭丹蘇丹王。而蘇丹王從此每次開王室大會時，再也不會發生頭痛的問題。而蘇丹永遠手不離此權杖，時常緊隨於身。蘇丹為了感謝鑾波昆的恩典，就第一次封泰族高僧為僧王，馬來語就是“督拉惹”（Tok Raya）。 

據說鑾波昆在修苦行戒律時，去到一座山洞，見到一位修行老僧在裡頭居住，鑾波就朝拜此老僧，並向他學習禪定法門。 過了三個月的守夏節。有一天老僧叫鑾波昆來到床前，這時候老僧已病倒再創了，老僧將一支拐杖狀的木棍交給鑾波，說是當年他年輕時候有位高僧交給他的，並吩咐他說他日得遇見有慧根者才傳交於他，並傳授口訣以及製造邁古魯的秘訣，鑾波昆就是從此處學來的。 鑾波得到邁古魯後，就日夜擁帶在身旁，連睡覺也相隨，覺得得到邁古魯後，自己的法力也隋着增長。不久之後傳邁古魯於他的老僧也圓寂了。

後來鑾波昆製造了數支邁古魯給有需要的人士，吉蘭丹蘇丹的就是其中一支。這隻邁古魯現在還供奉在蘇丹宮裏哪！

自從鑾波昆回到家鄉主持寺院，首先就是着手發展教育、建設校舍，並由柏嗎哈曾當老師。接着還籌建了一間全馬甚至暹羅所無悟的，與眾不同的是和大雄寶殿。四方有門進出，前門的十二支大柱子有祥龍盤捲的雕刻，更有許多奇珍異獸的雕像團團圍繞，計有龍、象、獅、虎、鹿、鷹及牛等等。進口處兩旁築了兩座神龕，分別供奉大伯公與觀音大士的聖像，蔚為奇觀。 從此這裡就變成好像少林寺一樣，有許多僧侶和法師紛紛前來拜在鑾波昆的門下，不是學武術，而是學法術。學成之後可以籍着法術救人於苦難中，這也是鑾波教授法術的宗旨。
在1962年（佛曆2505年），鑾波昆剛由新加坡回來之後，就不舒服臥病在床，吉蘭丹蘇丹也親自前來探病。鑾波年事已高，終於在11月19日圓寂，享年88歲，入戒68年，一代聖僧從此沉寂了 ......

Why are there so many different types of Buddhism?

There are many different types of sugar - brown sugar, white sugar, rock sugar, syrup and icing sugar - but it is all sugar and it all tastes sweet. It is produced in different forms so that it can be used in different ways. Buddhism is the same: there is Theravada Buddhism, Zen Buddhism, Pure Land Buddhism, Yogacara Buddhism, Vajrayana Buddhism and Nichiren Buddhism but it is all the teaching of the Buddha and it all has the same taste - taste of freedom. Buddhism has evolved into different forms so that it can be relevent to different cultures in which it exists. It has been reinterpreted over the centuries so that it can remain relevant to each new generation. Outwardly, the types of Buddhism may seem very different but at the center of all of them are the Four Noble Truths and the Eightfold path. All major religions, Buddhism included, have split into schools and sects. Perhaps the difference between Buddhism and some other religions is that the various school have generally been very tolerant and friendly towards each other.


* Reference to S.Dhammika

Gohonzon

The Great Mandala is the object of worship for the believers, known as the Gohonzon. Whereas the inspiration of the Odaimoku comes from  verbal display, the Gohonzon provides for a visual interaction as well. The Gohonzon is the graphical representation that expresses the oneness between the Great Truths (Dharma) and the personage of the Eternal or Primeval Buddha.

Inspiration wells from a reverent gazing of the Gohonzon coupled with the chanting of the Odaimoku. For the faithful the experience is one of being bathed by the rays of wisdom and compassion that emanates from the Eternal Buddha. Thus are we embraced in the Buddha's realm of enlightenment and brought to a state of " Kanno Dokyo", a resonance between the Buddha's power and our spiritual receptivity.

Namu Myo Ho Renge Kyo

Namo Buddhaya

Namo Dharmaya

Namo Sanghaya

Why is it that you don't often hear of charitable work being done by Buddhist?

Perhaps it is because Buddhists don't feel the need to boast about the good they do. Several years ago the Japanese Buddhist leader Nikkyo Niwano received the Templeton Prize for his work in promoting inter-religious harmony. Likewise a Thai Buddhist monk was recently awarded the prestigious Magsaysay Prize for his excellent work among drug addicts. In 1987 another Thai monk, Ven. Kantayaoiwat, was awarded the Norwegian Children's Peace Prize for his many years of work helping homeless children in rural areas. And what about the large scale social work being done like schools, child-minding centers, dispensaries and small-scale industries for self-sufficiency. Buddhists see help given to others as an expression of their religious practice just as other religions do but they believe that it should be done quietly and without self-promotion.

by S.Dhammika

If Buddhism is so good why are some Buddhist countries poor?

If by poor you mean economically poor, then it is true that some Buddhist countries are poor. But if by poor you mean a poor quality of life, then perhaps some Buddhist countries are quite rich. America, for example, is an economically rich and powerful country but the crime rate is one of the highest in the world; millions of elderly people are neglected by their children and die of loneliness in old people's homes; domestic violence, child abuse, drug addiction are major problems; and one in three marriages end in divorce. Rich in terms of money but perhaps poor in terms of the quality of life. Now if you look at some traditional Buddhist countries you find a very different situation.

Parent are honored and respected by their children, the crime rates are relatively low, divorce and suicide are rare, and traditional value like gentleness, generosity, hospitality to strangers, tolerance and respect for other are still strong. Economically backward but perhaps a higher quality of life than country like America. However, even if we judge Buddhist countries in terms of economics alone, one of the wealthiest and most economically dynamic countries in the world today is Japan where a good percentage of the population call themselves Buddhist.

by S.Dhammika