Tu Viện Quảng Đức105 Lynch Rd, Fawkner, Vic 3060. Australia. Tel: 9357 3544. quangduc@quangduc.com* Viện Chủ: TT Tâm Phương, Trụ Trì: TT Nguyên Tạng   

First Ordination in Tasmania

19/04/201108:17(Xem: 2239)
First Ordination in Tasmania

First Ordination in Tasmania

by asawebmaster on April 25th, 2013

Saturday, April 20th, 2013, was a momentous day in the history of Buddhism in Tasmania. At 2.30 pm the first ordination in the Chinese Ch’an* tradition took place in the Gutteridge Gardens in Wynyard on the north west coast of Tasmania.

 

20130420_152041

(Venerable Shih Jingang receiving a rosary from his teacher, Venerable Shih Ying-Fa)

 

The afternoon was warm and sunny. The setting included the gardens receding into the coastline of the Bass Strait, lined by trees and sailing boats. About thirty friends of the Buddha-heart Fellowship, including four of us who had travelled up from Hobart, gathered at the sound shell in our beautiful, natural temple to attend the ordination of Alan Piercy – Sangye Dorje by Venerable Shih Ying-Fa, Abbot of Cloudwater Zendo, the Zen Centre of Cleveland, Ohio, U.S.A. Cloudwater Zendo is part of the Nien-Fo Ch’an Buddhist Order combining the practice of Ch’an and Pure Land Buddhism.

The ceremony included the taking of the ten Sramanera precepts and the clothing of the novice in his five piece robe and his Kesa. He then took the Ten Vows of Bodhisattva Kuan-Shih-Yin and the ten vows of Universal Worthy Bodhisattva.

The verse of praise, “Namo Tassa Bhagavato Arahato Samma Sambuddhasa”, along with the Vandana were chanted in Pali and in a traditional Thai tone by the three monks. This was done in memory of the Venerable Santidhammo Bhikkhu who had supported the ordination candidate in an earlier stage of his journey and who had died in Hobart some three weeks before the ordination.

The ordinand was invited to bow to the four directions: to the East he bowed to the Bodisattva of Wisdom, Manjusri. Then he bowed to the West before the seat of Amitabha Buddha and then to the Cloud Gathered Great Assembly. Perhaps most movingly he then faced south. He gave homage to his parents, bowing to his father, his one remaining parent.

 

20130420_153438

(Venerable Shih Jingang, Venerable Shih Ying-Fa and Venerable Thích Thông Pháp)

 

The constant refrain during this ordination was that of “Child of a Good Family”, reminiscent of the Diamond Sutra and the experience of many of us, so blessed as to be ordained into the Buddha’s Sangha. I remembered back to the moment of my own sramanera ordination when I realised that this would not have been possible without having come from a good family. It was particularly poignant, therefore, as the ordinand bowed to his father who, with the ordinand’s mother, had supported their son’s journey into the Buddha Dharma from a very early age.

Then came the great moment when the new Sramanera stood before his abbot while the Precentor said “You will now be presented with your Dharma Name, a reminder of your responsibility to the Three Treasures and to all sentient beings.” We were then presented with Tasmania’s newest Buddhist monastic, Venerable Shih Jingang.

 

May his life be long and happy.

May he walk the Bodhisattva Path all of his days.

May his efforts bear much fruit.

 

- Thích Thông Pháp

 

* (Zen [Jp], Soen [Korean], Thien [VN])

Gửi ý kiến của bạn
Tắt
Telex
VNI
Tên của bạn
Email của bạn
03/05/202118:04(Xem: 172)
As a child, my mother Enid often said to me, “There is no such thing as a silly question,” and then would add, “unless.” This latter word was left hanging, and I eventually realised that it was up to me to learn the depth of its meaning. At the same time that Enid was planting seeds for reflection, my first spiritual teacher, Ven. Lama Senge Tashi, encouraged me to cultivate more skilful thoughts, speech and actions. Sometimes I would try to verbally assert “I” or “Me,” and Lama would respond with, “Who is speaking?” or “Who is asking?”
03/05/202117:57(Xem: 144)
During the Covid-19 pandemic a dharma sister passed from this life. Her name was Robyn. Although she did not call herself a Buddhist, nevertheless, Robyn had a special connection with the deity Medicine Buddha. Over the six years that I worked with her, in my role as a hospital chaplain, Robyn frequently asked me to chant the mantra of Medicine Buddha and guide her through the visualisation. During her many stays in hospital, this particular practice brought comfort to her while she was experiencing chronic pain, anxiety and fear of the unknown. The medications she took would sometimes cloud her memory, so I would guide her through the details of the visualisation and begin chanting:
03/05/202117:52(Xem: 233)
Once, as I was about to hold a summer Dharma class on a beach, as the first students began to arrive for the session I picked up two rocks and carefully placed them, one on top of the other, on to a much larger rock base. Observing what I had just done, three students approached: a young married couple and their five year old son.
03/05/202117:48(Xem: 197)
True Seeing (Ven. Shih Jingang) One day, while Little Pebble and his Master were walking through a garden, the old teacher stopped to look at a white rose in full bloom. He motioned for his young disciple to join him, and they both sat down near where the flower was growing. ‘Little Pebble,’ said the Master, ‘when you look at this object, tell me what you think about it.’ ‘The flower is pretty,’ stated the boy. ‘I like it.’ ‘’’Flower,” you say. “Pretty, like it,” you say,’ replied the Master, looking to see how his young disciple reacted. Then he added, ‘Mind creates names like flower, and thoughts of like and dislike, pretty and ugly. This mind is small and closed, but if you can see beyond it to the nature of mind, then all is vast like space, completely open to all things. In this state of awareness, there is neither a flower nor a non-flower. Understand?’ But the young disciple did not quite understand, so his Master continued, ‘Little one, come here each day,
03/05/202117:44(Xem: 223)
One day, Little Pebble went to his teacher, and said, ‘Master, my friend’s dog Tiger died.’ The look on Little Pebble’s face told the old monk that he was troubled. ‘Little one, do you have any questions?’ ‘Master, where did Tiger go?’ ‘Where did you come from?’ asked the old monk. ‘From my mummy’s tummy.’ ‘And where did Mummy come from?’ Little Pebble couldn’t think of an answer. The Master regarded his young disciple for a moment, then said, ‘Remember, when you made shapes with mud and named them Mummy, Daddy, Master?’
03/05/202117:37(Xem: 269)
“Calling forth the Great Compassion, we are one with our True Nature; that which is directly Buddha, also indirectly Buddha. Oneness with the Triple Treasure, endless, joyous, perfect being. Morning thought is Kuan-Shih-Yin, evening thought is Kuan-Shih-Yin. All present thoughts arise from Mind, no thought exists apart from Mind.” These are the words of the Ten Verse Life-Prolonging Kuan-Yin Sutra. Who is reciting them? A few blocks away, an old man is crying out for help and someone hears. He is a brother, sister, father, mother from a previous life. A phone is picked up and then there are footsteps running towards the sound, “Help me! Help...” Someone sees the old man sitting on the top step, near the front door of his house.
03/05/202117:33(Xem: 184)
No past, no present, no future. All created things arise and pass away. All names and labels dissolve. You can observe this in meditation practice and, in experiencing impermanence in life and so-called death. At the conclusion of the Diamond Sutra, it is said that, this is how we should view our conditioned existence: as a star at dawn, a bubble in a stream, a drop of dew, a flash of lightning in a summer cloud, a flickering lamp, a phantom and a dream.
03/05/202117:25(Xem: 209)
Today I sit alone in a house. The government of the country in which I live has requested that I stay here in isolation for the health and safety of the community both here and abroad. Countless others are doing the same thing, except that some call it a forced lock down, or an obstacle to their free movement. I see this as an opportunity to practice. The Buddha taught that the suffering connected with birth, sickness, old age and death is a fact of life for sentient beings in Samsara. But so is the possibility of transcendence from Samsaric suffering. So, for a practitioner, the question is not just “Why?” but also “How?” Why do I/we suffer and, how do I/we overcome suffering? The answer to the former is found in intuitively recognizing (the 3 Poisons): harmful habits of attachment, anger and ignorance; and the answer to the latter lies in resolving to study and practice the Noble Eightfold Path (the antidote) and, fully realizing Buddhahood for the benefit of a
03/05/202117:10(Xem: 286)
In the Dhammapada, the Buddha says, “What we are today comes from our thoughts of yesterday, and our present thoughts build our life of tomorrow: our life is the creation of our mind.” The Covid-19 pandemic has given many millions of people worldwide time to reflect on their lives and habits of thought, speech and action. I know quite a few who have found a refuge of peace in their gardens. Cultivating, planting seeds, adding water and nutrients all help in maintaining a healthy garden. They are also a necessary part in taking care of our bodies. But what about the mind? Generosity, ethics, loving-kindness, compassion, meditative concentration and wisdom are the food for our inner spiritual garden. Without them there is no harvest, no fruit of Awakening, Buddhahood.
03/05/202117:07(Xem: 173)
As a child my parents encouraged questions, as did my Heart Lama. However, the latter person gave me two questions to ask before speaking: “will what I am wanting to say, and the way I say it, be helpful or harmful to myself/others? Also, does the question come from ‘I don’t know’ (beginner’s mind), or from a place of judgement and opinions?” The aim was/is to cultivate the mind to be like an empty vessel, not one filled to the brim and overflowing where nothing new can enter.