Interesting quote

[Greg]

A noteworthy feature of the smaller Buddhāvataṃsaka—and one of the elements that is still a living part of East Asian Buddhist practice today—is its detailed prescription for the thoughts that a bodhisattva should bring forth while carrying out ordinary daily activities. All of these thoughts are directed toward the welfare of others, and though well over one hundred such thoughts are described in each of the versions of this smaller sūtra, the format of all of them is the same: "When the bodhisattva is [carrying out a certain activity], he should wish that all living beings [will attain a certain benefit]." These activities range from the impure (enjoying himself in the harem, going to the toilet) to the sublime (being filial to his parents, putting on the monastic robe for the first time), underscoring the fact that, for the authors of this text, the bodhisattva path could be cultivated in the context of virtually every activity.

"Indian Antecedents of Huayan Thought: New Light from Chinese Sources" by Jan Nattier, pg 118
in Reflecting Mirrors: Perspectives on Huayan Buddhism by Imre Hamar (Editor)

[Greg]

A noteworthy feature of the smaller Buddhāvataṃsaka—and one of the elements that is still a living part of East Asian Buddhist practice today—is its detailed prescription for the thoughts that a bodhisattva should bring forth while carrying out ordinary daily activities. All of these thoughts are directed toward the welfare of others, and though well over one hundred such thoughts are described in each of the versions of this smaller sūtra, the format of all of them is the same: "When the bodhisattva is [carrying out a certain activity], he should wish that all living beings [will attain a certain benefit]." These activities range from the impure (enjoying himself in the harem, going to the toilet) to the sublime (being filial to his parents, putting on the monastic robe for the first time), underscoring the fact that, for the authors of this text, the bodhisattva path could be cultivated in the context of virtually every activity.

"Indian Antecedents of Huayan Thought: New Light from Chinese Sources" by Jan Nattier, pg 118
in Reflecting Mirrors: Perspectives on Huayan Buddhism by Imre Hamar (Editor)

I should have included the note that goes with this paragraph: "There are, however, no references to thoughts that the bodhisattva should have while actually violating the precepts against killing, stealing, lying, and so on. (In light of this absence it is probably significant that the text does not hesitate to recommend thoughts to be cultivated while indulging in sexual activity.)"

[sinweiy]

if we look at Avatamsaka Sutra, Sudhana's visit to 53 gurus. 19th stage bodhisattva 胜热婆罗门 displayed a foolish ignorance 'guru'. 27th stage bodhisattva 甘露火王 displayed a hateful, mean, wicked, evil king, who was a 'killing machine'. 35th stage bodhisattva 伐苏蜜多女 displayed an indulgent lustful prostitute. All in all the 3 posions. All these high level bodhisattva are able to 'display' as false evil doers(even meat-eaters) just to 'show' sentient beings to learn from their mistakes and that it's unwholesome, 'don't follow me' per se.


所以五十三参里面，你看甘露火王，你看胜热婆罗门，他们示现的是贪瞋痴，但是有一类众生用这个方法，恶的方法来度他。甘露火王度人的时候，你恶我比你还恶，那个恶人服了，就听他的了，他把他接引到佛门里来。手段、方法千变万化，看你用的是什么心。如果你的方法手段是正确的，你用心不善，还是恶业。
of the many different methods of delivering beings, there's one form that uses mean and wickedness. when 甘露火王 (Gan Lu Huo Wang) delivering evil beings. evil beings think they are evil, but when compared to 甘露火王 (Gan Lu Huo Wang), they would have to kowtow and quietly listen to the "King", who would eventually lead them to Dharma.

----

而法身菩萨是善恶都随缘。《华严经》的“善财童子五十三参”，胜热婆罗门示现愚痴，善财童子参访他，与他同事。伐苏蜜多女示现贪欲，甘露火王示现瞋恚，杀人不眨眼，但他们在境界里得真清净，一念不生。若非法身菩萨，决不能与之同事，若与这些人同事，没有不下地狱的。胜热婆罗门、伐苏蜜多女、甘露火王做这些事是成无上道，不会堕地狱，他们是在境界里修清净心。所以，到那个境界，“淫怒痴”即是“戒定慧”，是一不是二。我们不是法身菩萨，“淫怒痴”就是三恶道，“戒定慧”是四圣法界，这两个境界迥然不同，因果不一样。法身菩萨契入一真法界，妄想、分别、执着全断了，所以“淫怒痴”跟“戒定慧”是一不是二。我们有“我、你、他”，有分别、执着，随顺“淫怒痴”，决定堕三途。这必须要清楚、明了。-MCK
http://sg.wrs.yahoo.com/_ylt=An4yiYaFnK ... BHNlYwNzcg

Even though 甘露火王 (Gan Lu Huo Wang) displayed a hateful, mean, wicked, evil king, who was a 'killing machine', he's mind was dwelling in pureness. Unless One is a Dharmakaya Bodhisattva(11th stage and above), one cannot have put this off. Ordinary beings commit these would only lead to the hell realms. At their level of cultivation, greed, hatred and folly are but discipline, samathi and prajna to them. They are one not two. okay, but we are not them.

[mandala]

This reminds me of Lama Zopa's 'Bodhisattva Attitude' teachings, with detailed lines of thoughts for daily activities from the moment of waking, through to getting dressed, walking, blowing your nose, washing and my favourite.. i recall being highly amused that i could get some dharma value from going to the bathroom.. the toilet motivation:

Visualize Vajrasattva on your crown.
Recite the long or short Vajrasattva mantra twenty-one times or as many as you can and imagine nectar beams descending and purifying all sentient beings on a moon disc at your heart.
Think that all the defilements and negative karmas, spirit harms, obscurations and sicknesses—such as cancer—of yourself and all sentient beings collected since beginningless rebirths come out from below and are transformed into nectar that enters into the mouth of the Lord of Death nine storeys down below the earth.

Think that the Lord of Death is fully satisfied. As you flush and close the lid of the toilet, imagine his mouth closes and is sealed with a very heavy, golden double vajra.

awesome.

Anyways, here's the link to the collection of these teachings on the Lama Yeshe Wisdom Archive -

http://www.lamayeshe.com/index.php?sect ... &chid=2142

[lobster]

I always like to keep as much negativity as possible to feed hungry ghosts, the hell realms, god realms and anywhere else that may need a vat or two to move on. We seem to have an inexhaustible supply in the human realm



Thanks guys

[ratna]

http://www.thubtenchodron.org/PrayersAn ... entary.doc

(I should also note that this translation appears to originate from the wonderful endnotes of Elio Guarisco's translation of Kongtrul's Buddhist Ethics.)